Our World: evangelicals

Showing posts with label evangelicals. Show all posts

Friday, 10 April 2020

According to Pew Most White Evangelicals Don’t Think COVID-19 is a Medical Crisis

In 2011 the International Health Regulations Review Committee already gave a warning that

“The world is ill-prepared to respond to a severe influenza pandemic or to any similarly global, sustained and threatening public-health emergency.“

In certain countries or states, we the last few years have seen a grow in evangelical and Pentecostal churches. Several of those evangelical denominations slid or slipped off to become very conservative or sometimes even very fundamental Christian groups.

The nonpartisan American think tank, Pew Research Center, based in the Washington, D.C. area does polling, research into American social issues, politics, public opinion and demographic trends, If you read any newspaper or watch regular news you see their material, as it is used regularly
In early March of 2020 Pew did a survey of white evangelicals from March 10 through 16. In the United States CoViD-19 was declared a national emergency on March 13, 2020. Here is what Pew says.

Around three-quarters of white evangelicals (77%) say they are at least somewhat confident that Trump is doing a good job responding to the outbreak, including roughly half who say they are very confident. Majorities of white evangelicals say Trump has assessed the risks of the situation correctly (64%) and that the crisis has been blown out of proportion by the media (76%), while just a quarter (24%) say Trump hasn’t taken risks tied to the coronavirus seriously enough.
By comparison, about half of Americans overall (52%) say Trump has underplayed the risks, including majorities who say this among the religiously unaffiliated (64%), black Protestants (67%) and Jews (73%)

Close to 1,000 students some from high infection areas were encouraged to come back to campus in central Virginia.

We can notice a blatant disregard to face the facts. Pandemics happen and history is full of them. In the United States they, like in many other places, have pandemics every so often. Influenza, small-pox, measles, scarlet fever, etc… have all happened in the history of the United States from colonial times to current. Many evangelicals do not seem to understand that people should be protected and in many cases also receive vaccinations against such diseases to avoid worse scenarios.

It is incredible that today when one has so much coverage of bad cases all over Europe that several American churches are still calling their flock to meet and want to have big Easter gatherings this weekend.

This irresponsible attitude to ignore the rules of good public health indicates a totally irresponsible attitude without a deep love for other people.

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Preceding
Using fears of the deadly coronavirus

Observance of the Lord’s Evening Meal

Catholics facing a totally different Holy Week

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Find also to read

the Just Gospel conference

At the beginning of last month, before Coronavirus lockdowns, a sizable and impressive conference took place at Garrett Kell’s Del Rey Baptist, in the Washington, D.C. area.

It was not bad that those Americans dared to look at the issues of politics and the church and touched on issues from poverty to immigration as well. In what will be a volatile election year with many evangelicals involved in Christian nationalism the Just Gospel looked like a healthy and solid event.

The Del Rey Baptist church is a daughter church of Capital Hill Baptist.

The Just Gospel described itself as following:

No one saw the 2016 presidential election coming. No one predicted the effect the election would have on the country — and the Church.

To some extent, our tribalism has been exposed and perhaps deepened. Unity has become more fragile.

In all likelihood, the Church will face the same stark choices and the same potential for misunderstanding, disunity and tribal politics. This time, however, we have an opportunity to approach politics and the election differently… like Christians… like the pilgrims and aliens we are in the world.

The goal of Just Gospel 2020 is NOT to engage in partisan debate or endorse any party’s platform. Nor is our goal to bind the consciences of attendees to a particular policy prescription the Bible does not require. We will not recommend or even comment on any candidate.

The Just Gospel 2020 conference goal is to help Christians think biblically and deeply about being Christians and taking our Christian identity and perspective into our political lives.

The organisers of the conference in any case had good intentions/

We hope to aid each other in our discipleship. We are “strangers and exiles on the earth” who “desire a better country, that is, a heavenly one” (Heb. 11:13, 16).
We hope to model how Christians who differ in secondary and political matters can nevertheless do so charitably and in a way that preserves both unity and freedom of conscience. We hope to make a difference — for the Church and the country.

We need and want healing conversations that serve the Church We need pilgrim politics that bear witness to Christ and Kingdom to which we are headed. Join us!

The Neo-Calvinist movement addresses the situation of racism or even hate groups. Traditional evangelicals and Trinitarian Baptists have failed substantially on this issue and have ignored, downplayed or just haven’t really spoken to this topic. Garrett Kell in his ministry has been consistent on pushing back against those in the Southern Baptist Convention who embrace Christian nationalism and marry faith and politics. When the Southern Baptists had their regular meeting in Dallas, Texas in 2018 it was Garrett Kell who tried to replace Vice President Mike Pence speaking to the Convention with a time of prayer.

The conference was well balanced and covered a large number of issues form immigration, to poverty, to politics and the church. What surprised me is that there were more outsiders than the traditional 9 Marks church circuit speakers. That made this conference well needed and necessary.

Friday, 9 February 2018

February 9, 1555 John Hooper Burned in Gloucester

A fervent Puritan John Hooper examined all of his clergymen and found that some did not even know the Lord's Prayer, the Ten Commandments or the Apostles' Creed. He set out to remedy this, and to educate the people, preaching every day, often up to four or five times. He was known for his kindness to the poor. The people of Gloucester loved him. In spite of that, under the new government his marriage cost him his position as bishop; and his views on the Lord's Supper (the Eucharist) and other doctrines, cost him his life.

On February 9, 1555 he rose up early in the morning, when it was still dark, to pray.
When it was light, he asked that no one be allowed into his room until the hour of his execution, as he wished to continue in prayer.
If only he would change his religious opinions he could spare his life.

"If you love my soul, away with it!"

he exclaimed, repeating the words for emphasis. Though his executioners had strict orders not to allow him to preach to the crowd he still could reach them with his words and asked the people to pray the Lord's prayer with him, which they did.

The reeds that were supposed to kindle the fire were so wet they had to rebuilt the fire three times.
The stump of the stake at which he was burned was rediscovered in the twentieth century and shown to the curious.

His writings influenced generations of Puritans and evangelicals.

Sunday, 20 April 2014

Who Celebrates Easter as Religious Holiday

The 2010 study by the Barna Group which explored Americans’ definition of the Easter holiday. (See: Eostre, Easter, White god, chocolate eggs, Easter bunnies and metaphorical resurrection)

They asked a nationwide, representative sample of American adults how they would describe what Easter means to them, personally.

Icon of the Resurrection (Photo credit: Wikipedia)

Interestingly, those who articulate a resurrection-related concept of Easter are no more likely than other religiously oriented Americans to indicate that they will invite friends to worship with them on Easter.

The types of Americans who were most likely to express some type of theistic religious connection with Easter were evangelicals (93%), attenders of large churches (86% among those whose congregation has 500-plus adult attenders), born again Christians (81%), and weekly churchgoers (77%).
Republicans (77%) and Democrats (71%) were more likely than were independents (59%) and non-registered citizens (51%) to say Easter has religious meaning for them.

In terms of age, members of the Boomer generation (73%, ages 45 to 63) were among the most likely to describe Easter as a religious holiday for them, compared with two-thirds of Elders (66% of those ages 64-plus) and Busters (66%, ages 26 to 44). The youngest adult generation, the Mosaics (ages 18 to 25), were the least likely age segment to say Easter is a religious holiday (58%), reflecting the increasingly secular mindset of young adults.

Other population segments describing Easter with a non-religious bent were faith groups other than Christianity (just 31% said Easter’s meaning is religious), atheists and agnostics (36%), and unchurched adults (46%).

Those who identify Easter explicitly as a celebration of the resurrection of Jesus were most likely to be evangelicals (73%), large church attenders (60%), born again Christians (55%), active churchgoers (54%), upscale adults (54%), and Protestants (51%).

Showing a perceptual gap between political conservatives and liberals, those on the political “right” were nearly twice as likely as those on the political “left” to say that Easter is a celebration of the resurrection (53% versus 29%, respectively).

In terms of the audience that most Christian churches attempt to attract on Easter weekend – non-churchgoing adults – the research shows that while 46% of unchurched adults view the meaning of Easter to be religious, while just 25% connect the holiday to Jesus’ return to life.

As for denominational affiliation, most Catholics said they celebrate Easter as a religious holiday (65%).Still, just one-third of Catholics listed the resurrection as the meaning of the holiday (37%). In comparison, Protestants were more likely than Catholics both to view Easter as a religious holiday and to connect the occasion to Jesus’ awakening from death (78% and 51%, respectively).

Most Americans Consider Easter a Religious Holiday, But Fewer Correctly Identify its Meaning

Most Americans Consider Easter a Religious Holiday, But Fewer Correctly Identify its Meaning

Please, also find to read:

Welcome to Easter 2014

Easter: Origins in a pagan Christ

Eostre, Easter, White god, chocolate eggs, Easter bunnies and metaphorical resurrection

High Holidays not only for Israel

14-15 Nisan and Easter

Ishtar the fertility goddess or Altered to fit a Trinity

Peter Cottontail and a Bunny laying Eastereggs

Thursday, 13 February 2014

19° century Londoners, religion and heretical opinions

J. Ewing Ritchie, author of “british senators,” “the night side of london,” etc., wrote in his book the Religious Life Of London in 1870 that man is undoubtedly a religious animal. It seemed that at the time he was living in England at any rate the remark hold good.

St. Alban's, Golders Green Parish Church in Barnet, London (Photo credit: Wikipedia)

No one who ignores the religious element in our history can rightly understand what England was, or how she came to be what she is. The fuller is our knowledge, the wider our field of investigation, the more minute our inquiry, the stronger must be the conviction in all minds that religion has been for good or bad the great moving power, and, in spite of the teachings of Secularism or of Positivism, it is clear that as much as ever the questions which are daily and hourly coming to the front have in them more or less of a religious element.

The author knew it were not often foreigners who perceived this. Several foreigners mastered the English habits and ways, all that the English called their inner life; yet, to Louis Blanc for example, the English pulpit was a piece of wood — nothing more.

According to him, the oracles are dumb, the sacred fire has ceased to burn, the veil of the temple is rent in twain; church attendance, he tells us, in England, besides custom, has little to recommend it. There is beauty in desolation — in life changing into death —

“Before Decay’s effacing fingers
Have swept the lines where beauty lingers;”

Logo of the Church of England (Photo credit: Wikipedia)

Not even of this beauty could the Church of England boast. Dr. Döllinger — a more thoughtful, a more learned, a more laborious writer — was not more flattering, according to Ritchie.

The Church of England, he tells us, is “the Church only of a fragment of the nation,” of “the rich, cultivated, and fashionable classes.” It teaches “the religion of deportment, of gentility, of clerical reserve.” “In its stiff and narrow organization, and all want of pastoral elasticity, it feels itself powerless against the masses.”

In the 19° century London the patronage was mostly in the hands of the nobility and gentry, who regarded it as a means of provision for their younger sons, sons-in-law, and cousins.

Our latest critic, M. Esquiros, writes in a more favourable strain, yet even he confesses how the city operative shuns what he deems the Church of Mammon, and draws a picture of the English clergyman, by no means suggestive of zeal in the Master’s service or readiness to bear His yoke. Dissent foreigners generally ignore, yet Dissent is as active, as energetic as the State Church, and may claim that it has practically realized the question of our time—the Free Church in the Free State.

Life to most of the people living in the 19°century Britain was hard, and it would have been harder still

if after a day’s toil Paterfamilias had to discuss the three births of Christ, or His twofold nature, the Æons of the Gnostics, the Judaism of the Ebionites, the ancient Persian dualism which formed the fundamental idea of the system of Manes, or the windy frenzy of Montanus, with an illogical wife, a friend gifted with a fatal flow of words, or a pert and shallow child. We like those with whom we constantly associate. They are wise men and sound Christians. They are those who fast and pay tithes, and are eminently proper and respectable. As to the heretics—the publicans and sinners, away with them. Let their portion be shame in this life, perdition in the next. Thus it is heretics have got a bad name. Church history has been written by their enemies, by men who have honestly believed that a man of a different heresy to their own would rob an orphan, and break all the commandments.

The Rev. Mr. Thwackem “doubted not but all the infidels and heretics in the world would, if they could, confine honour to their own absurd errors and damnable deceptions.”

When looking at English literature of the 19° century I may think we mostly are confronted with classical Christian families, mostly belonging to the mainstream protestant churches England still has to day. The Church of England being the most common denomination.

At that time it was no different probably than today that people would easily say of others they where heretics.

Free Church of England (Photo credit: Wikipedia)

According to the Articles of the English Establishment,

“the Church of Christ is a company of faithful people among whom the pure Word of God is preached and the Sacraments rightly administered according to Christ’s institution.”

But on this very matter we also did find the Church divided.

Low Churchmen tell us that the ritualists do not rightly administer the Sacraments, and the latter say the same of their opponents. The Record suggests that Bishop Colenso is little better than one of the wicked, and charitably insinuates that the late Dean Milman is amongst the lost. Dr. Pusey places the Evangelicals in the same category with Jews, or Infidels, or Dissenters, and has strong apprehensions as to their everlasting salvation. Dr. Temple was made Bishop of Exeter, and Archdeacon Denison set apart the day of his installation as one of humiliation and prayer. Yet all these are of the Establishment.

I am not quite sure if there were more non-trinitarians or unitarians in the 19° century, but we can read about the attitudes taken to such beleivers.

Dr. Parr gladly associated with Unitarians, and went to Unitarian chapels to hear Unitarian ministers preach. Would Dean Close do so? Yet Dr. Parr, as much as Dean Close, was of the Church as regards solemn profession, and deliberate assent and consent. Mr. Melville believes Dissent to be schism, and one of the deadly sins, while the Deans of Westminster and Canterbury hold out to Dissenters friendly hands.

When Ritchie wrote his books there were Ebionites who regarded Christ as a mere man and Gnostics whom considered Jesus as superhuman; but in that capacity as one of a very numerous class.
The author considered the Monachians, who were divided respectively into Dynamistic and Modalistic as possible heretic. As the latter held that the whole fulness of the Deity dwelt in Christ and only found in him a peculiar mode of manifestation, it was assumed that the natural inference was that the Father himself had died on the Cross.

Hence to these heretics the name of Patripassians was applied by the orthodox. Sabellius, who maintained a Trinity, not of divine Persons but of successive manifestations under the names Father, Son, and Holy Ghost, was one of the chief Patripassians. The Arian controversy, as Dean Stanley shows, turned on the relations of the divine persons before the first beginning of time.

There was also a lot of division in the many denominations.

If we take the Articles, the Church Establishment is as orthodox as the firmest Christian or the narrowest-minded bigot can desire; if we turn to its ministers, we find them as divided as it is possible for people professing to take their teaching from the Bible can be. If there be any grace in creeds and articles, any virtue in signing them, if their imposition be not a solemn farce, it is impossible that heresy should exist within the Established Church. It is in the wide and varied fields of Dissent that we are to look for heresy.

Though he considered the Church of England to be tolerant, to a certain extent, of heresy. The judicious Hooker writes,

“We must acknowledge even heretics themselves to be a maimed part, yet a part, of the visible Church. If an infidel should pursue to death an heretic professing Christianity only for Christian profession’s sake, could we deny unto him the honour of martyrdom? Yet this honour all men know to be proper unto the Church. Heretics, therefore, are not utterly cast out from the visible Church of Christ. If the Fathers do, therefore, anywhere, as often they do, make the true visible Church of Christ and heretical companies opposite, they are to be construed as separating heretics not altogether from the company of believers, but from the fellowship of sound believers. For where professed unbelief is, there can be no visible Church of Christ; there may be where sound belief wanteth. Infidels being clean without the Church, deny directly and utterly reject the very principles of Christianity which heretics embrace, and err only by misconstruction, whereupon their opinions, although repugnant indeed to the principles of Christian faith, are notwithstanding by them held otherwise and maintained as most consistent therewith.”

The Privy Council by its Judgment of “Essays and Reviews” has decided that a Churchman may hold heretical opinions.

In popular language, the Congregationalists, the Baptists, the Presbyterians are orthodox; the Quakers, the Methodists, Wesleyans and otherwise, are orthodox; for our purpose popular language is sufficient.

Ritchie wrote.

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Preceding article: 19° Century London Christadelphians and the Religious Life Of London

Continues with: 19° century London and Unitarians

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Thursday, 2 January 2014

Which Christians Actually Evangelize

A Christian is one who should follow the teachings of Jeshua, the Nazarene born in the tribe of king David, who is been called the son of God and the Messiah or Christ Jesus. One of those tasks Jesus has given to his followers is to go out into the world and to evangelize or witness.

According to a new survey from Barna Group. "Is Evangelism Going Out of Style?" evangelism is fading fastest among the middle class.

On Stepping toes I talk about my frustration when I look at the current position of people willing to bring the Good News to others.

73% of born again Christians say they have a personal responsibility to share their faith with others, but I can not see that they live or take action according to what they believe. Only half (52%) of born again Christians say they actually did share the Gospel at least once this past year to someone with different beliefs, in the hope that they might accept Jesus Christ as their Saviour. Evangelicals have the highest rate of failure to follow through (31% did not evangelize in the past year). By contrast, Catholics are the least likely to believe evangelism is their personal responsibility (34%), but in the United States have the highest success rate (33% did evangelize in the past year).

The study brings out that millennials are the one generation of "born-again" Christians where "the practice of evangelism is notably on the rise." But also that I can not really notice when I do look at the 'preaching world". Despite being known as the "social justice" generation — alleged to be trading spiritual causes for physical ones — evangelism among millennials increased nine percent in recent years, according to Barna. Other generations either stayed the same or declined in their evangelism practices.

Middle-class "born-again" Christians have the lowest rate of evangelism among other household income groups.

Notes Barna:

This is particularly paradoxical since born again, middle-income adults are the most likely out of all income groups to affirm their personal responsibility to evangelize—76% do so. Yet only 37% of those adults have shared their faith this past year. Furthermore, born again, middle-income adults are evangelizing less and less. For example, from 2010 to today alone, their outreach efforts dropped from 51% to 37%.

Thursday, 20 June 2013

Learn how to go out into the world and proclaim the Good News of the coming Kingdom

Charles Spurgeon said:

If you read, mark, learn, and inwardly digest the word of God, the qualities of that word will be displayed in you.

By the non-trinitarian Baptists Spurgeon was a treasured guide. His words, from the time when he saw the only One God could bring the congregation to read, mark, learn, and inwardly digest the word of God, so that the qualities of that word would be displayed in the congregation.

He taught the sin-pardoning God in Christ Jesus. For Spurgeon it was clear that we should come to the knowledge that Jesus was the man send by God to save us by a gift of grace.

Saint George Preca has been likened as a successor to Saint Paul's evangelical work on the island of Malta. (Photo credit: Wikipedia)

This is grace upon grace. Observe that if we climb on high, the position may be dangerous; but if the Lord sets us there it is safe.
He may raise us to great usefulness, to eminent experience, to success in service, to leadership among workers, to a father’s place among the little ones.
If He does not do this, He may set us on high by near fellowship, clear insight, holy triumph, and gracious anticipation of eternal glory.

For the non-trinitarian baptist as the same for us Christadelphians we learned from Spurgeon how to go out into the world and give enough attention onto the preaching of the Gospel.

We should feel the same as the apostle Paul who felt it a great privilege to be allowed to preach the gospel. For us it is a privilege to be long to the chosen ones, to be a child of God but also a worker for God.

The Apostle Paul did not look upon his calling as a drudgery, but he entered upon it with intense delight. Yet while Paul was thus thankful for his office, his success in it greatly humbled him. The fuller a vessel becomes, the deeper it sinks in the water.

Today we still can use many of Spurgeons teachings to inspire us and remember his works:

If you seek humility, try hard work; if you would know your nothingness, attempt some great thing for Jesus. If you would feel how utterly powerless you are apart from the living God, attempt especially the great work of proclaiming the unsearchable riches of Christ, and you will know, as you never knew before, what a weak unworthy thing you are.

Although the apostle thus knew and confessed his weakness, he was never perplexed as to the subject of his ministry. We should find an example in the apostle Paul, who always wanted to do the work for the Only One god, first as Saul, thinking the followers of Christ where worng, but than after he got more insigth given him by Christ, he became a speaker for Christ. We too should be such an ardent speaker in the name of Christ, and show the world that Jesus did not preach an other Gospel than the many prophets before him. Jesus was that fulfilment of the words of the prophets and the fulfilment of the Word of God having become into the flesh (John 1:1)

Jesus was not another one who claimed to be God. No he clearly indicated the Father was grater than him and that he could not do anything without his Father, the Only One God. We too, can not do anything without God the Father, who is in heaven. Like Jesus and the apostle Paul we should know that and be thankfull that God has drawn us near to Him and does allow us to work for HIm.

From his first sermon to his last, Paul preached Christ, and nothing but Christ. He lifted up the cross, and extolled the Son of God who bled thereon. Follow his example in all your personal efforts to spread the glad tidings of salvation, and let “Christ and Him crucified” be your ever recurring theme. . .

Only because God wanted to accept the Peace offering of Christ we can be saved for ever. By the acceptance of the Ransom we have no debts any-more and can trust the Good News of the coming Kingdom. This marvellous Good News we should proclaim all over the world, with gladness and full of grace.

If there is anyone who should be opposed to strife and bloodshed it is the man that names the name of Christ. Spurgeon considered the spirit of war to be absolutely foreign to the spirit of Christianity….
Modern conservative, fundamentalist, and evangelical Christians, all of whom might claim him as one of their own, have much to learn from Spurgeon, not only for his example of an uncompromising and successful Christian minister, but also for his consistent opposition to war and Christian war fever.--Laurence M. Vance [extended quotes and citations]

Spurgeon near the end of his life. (Photo credit: Wikipedia)

Our kingdom is not of this world; else would God’s servants fight with sword and spear. Ours is a spiritual kingdom, and the weapons of our warfare are not carnal, but spiritual, and mighty through God, to the pulling down of strongholds.

We as Christians should bring the message of peace, which Jesus brought into the world, and should let others know the Word of God, without forcing it on them with violence but with the word of love, the arrow of the cupid. Our war should be a continuous war of bringing peacefully the message Jesus proclaimed. We should display the work of God's Word in us. We should have become transformed so much by the Word of God that we can attract others with our righteousness.

We should not hesitate and wait until tomorrow but stand up in a hurry, before the End Times will surprise many, so that more people shall recognise when Jesus will return to the earth, and find us worthy followers of him, worthy to enter the Kingdom of God.
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Please do read also:

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Welcome

Welcome at this zone created by Marcus Ampe for the Belgian Free Christadelphians, where previous articles from the MSN Groups and Multiply are brought together and made available again to the general public. On 2012 October 26 this site came into development and new articles shall be added next to our main site and to the Christadelphian Ecclesia site: Christadelphian Ecclesia.
You are welcome at that site to find more articles.

All who want to follow Jesus/Jeshua (Yeshua/Yahsua) from Nazareth, the Christ, the Messiah and wants to be united with people who sincerely want to keep to those teachings of this masterteacher are welcome to share their love for Christ and their hope for the coming Kingdom.

The names "Christadelphia" and 'Christadelphian' is compounded of two Greek words: 'christos' and 'adelphoi' and means 'brethren in Christ'.

This site is created by a Free Christadelphian only bounded to Jesus Christ. We are open to anybody who wants to share the brotherly love of Christ. Coming together by a common belief in 'the things concerning the kingdom of God and the name of Jesus Christ' (Acts 8:12).

In the older Multiply messages links to Multiply shall not always work from 2012 December 1, but you shall be able to find them by copying and pasting the title in the search machine. I have worked on re-editing those links from 2005 onwards, so that they could work in the future, but it became a to much time consuming job, so I stopped doing it after a while. (My apologies for certain links not working any more.)

Thanks for visiting us and hope to see you again.

Welkom

Wij wensen allen welkom die hier op deze pagina's terecht komen en hopen dat zij geïnspireerd mogen geraken om verder de Bijbel ter hand te nemen en zelf op onderzoek te gaan wat er in de Heilige Schrift werkelijk staat.

De namen "Christadelphia" en "Christadelphian" is een samentelling van twee Griekse woorden : "Christos" en "adelphoi" en betekent 'broer in Christus'. De Christadelphians zijn een groep van mensen die samen verbonden zijn door hun gemeenschappelijk geloof betreffende de dingen aangaande het Koninkrijk van God en de naam van Jezus Christus (Jeshua, de Messias) (Handelingen van de Apostelen 8v12).
Christadelphian mensen zouden tot een wereldwijde gemeenschap moeten behoren, wiens doel is zo trouw als mogelijke de leerstelling en voorbeeld van Jezus/Jehsua Christus te volgen, zoals het geregistreerd staat in de Bijbel.
In een wereld die vol is van onzekerheden genieten wij van een eenvoudig, rechtstreeks en logisch geloof, dat nu al vrede en voldoening aanbiedt en de belofte van het nog te komen eeuwigdurende vreugderijk: het Koninkijk van God.

Op deze site, gecreëerd door Marcus Ampe voor de Vrije Belgische Christadelphians, of Broeders in Christus, zijn in oktober 2012 de vroegere berichten uit de MSN Groepen en Multiply samen gebracht en terug zichtbaar gemaakt voor het algemeen publiek.

Meerdere linken in de vroegere artikelen zullen vermoedelijk niet werken, maar u kan de titel dan kopiëren en plakken in het "Zoek" venster om zo bij het juiste artikel te komen. Ik maakte er werk van om de artikelen vanaf 2005 terug te editen en daarin de linken te vernieuwen, zodat zij terug zouden werken. Maar dit vroeg zo veel tijd dat ik het heb opgegeven. Daarom verzoek ik mij te verontschuldigen indien u een link tegen komt die niet meer werkt.

Vanaf 26 oktober 2012 is deze website opengesteld naar het publiek en zullen er in de toekomst nog enkele artikelen bij komen. Maar de meerderheid van de teksten zullen nu geplaatst worden op de site van de Vlaamse Broeders in Christus of Christadelphians en op de kerkgemeenschapssite
Christadelphian Ecclesia.

Graag ontmoeten wij u daar voor meerdere artikelen.

Pages

Friday, 10 April 2020

Friday, 9 February 2018

Sunday, 20 April 2014

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Thursday, 13 February 2014

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Thursday, 2 January 2014

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Thursday, 20 June 2013

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