Forming a Christian bond

We should be aware that a Christian fellowship lives and exists by the intercession of its members for one another, or it collapses.

In our society each individual has his or her own responsibility and should feel and show his or her connection with the others in the group.

Each person in a way should put himself or herself at the side giving himself or herself in the hands of God, doing the will of God and willing to help the community of the Body of Christ to grow.
each person calling himself or herself a Christian must bear the burden of a brother and a sister.

Certain people trying to stem freedom of speech

This early morning I was very surprised to find my blog Christadelphian World blocked for public viewing because of a complaint to Google for inappropriate postings.

I am convinced this action against my writings and also taking away others to react on my writings is a breech of freedom of speech, plus a childish and cowardly action undertaken by a person living in a country which was part of the Soviet Union.  Though that person living it that country up North came originally from the United Kingdom he might have taken over dictatorial ideas of the previous oppressors.

He took care that my defence on the accusations he had made publicly were placed on my own website and where supplemented by other people who have seen the same atrocious action that person undertook in the Christian community.

His behaviour and managing to censure other people calls for the question how it is possible that one person can get so much power that he can silence those he does not like! This is bringing democracy and the freedom of speech in danger.

First of all I apologise to those people who made a comment on my articles:Duncan Heaster en Carelinks onverbiddelijke verhinderaars and No reconciliation possible between CBM and Duncan Heaster from Carelinks and could not find their remarks published. it sincerely is not my fault, and I find it strrange that I do not have any control over the texts that are written and comments that are made on the writing on thise platform. Very scary!

 I did send a request to Google to reconsider the accusation of inappropriate writing.

Either it was one person on his own who wants to silence me, or it is an organisation which backs their dictatorial leader and is prepared to do anything to please him, not considering if it is right and justified. The organisation which has the element "care" in in its name as such did not proof until know that it wants to care for those who want to share the love of God.  it also has the element "link" in its name, though since years our small community wants to link with other baptised Christadelphians which reside in Belgium. We also would have loved to give people who ask us for an address to meet, an address of a meeting place where they could find like-minded people.

It is because that person and his organisation do not want their members to meet with CBM members that it is impossible for us those who are in need of fellowship.

In the past we always have made advertisement for a book written and edited by the person who is against us. We also still said the last weeks, to people who phoned us to take contact with that organisation which refuses to arrange contacts with us. We did not mind to send them forwards to an organisation who did not want to share brotherhood with us. But for us it was more important that the people interested to learn about God and his Son could have regular fellowship and Bible study with people who believed in the same things we do.

For the same reason I also ask people when we can not reach them are they are unable to come to us, that they would take up a Bible study with the Jehovah Witnesses, and ask them to come to us if they have further questions. We also ask anybody interested to pose their questions on the internet itself.

Naturally when an other organisation seems to be able to stem the course of our replies, we have entered a very dangerous situation of an outsider bringing censorship on our own, and not their site.

Clearly someone of their organisation is taking much care to follow everything I am writing; Either there is a mole by my subscribers or there is someone taking much time to follow the many websites I present to the general public. In case there is a spy under my subscribers we do find it a pity such a person comes to us with such bad intentions and to cause such nuisance.

I do hope by Google would be people with more sense, than those childish persons who are fighting against such a small fly like me.

Though I must confess the Australian organisation of the above so called Christian and Christadelphian organisation seem to have weird ideas of my power. (See about that lower concerning taking somebody in fellowship and putting him out of fellowship)


In Belgium, we always have been open to the man who accuse me now of slander and who is trying to block me from writing. He even asked Facebook to withdraw me. Probably it is also him who asked Google to withdraw the writings on Blogger. (For that part I must say I do not know if it is him, so it could also have been somebody else who this time managed to do what the leader or the man living in Riga could not do).

We would have loved to welcome Mr. D.H. and people he had baptised in our midst and we did not want otherwise that those baptised Christadelphians in Belgium and Holland, would come together in unity. Our world is to small and we are not with enough to go into small units which would have no voice as such. Combined forces could do so much more.

Because in May 2012 we still had not come to a conclusion and could not have the so called caring Christadelphians meeting with us because the sir of the North refused us to fellowship with them, I called him Mr. ('mister') in the term of address, instead of 'brother', so the organisation took it as I had disfellowshipped him.


In October last year having seen that the person also was on a Christadelphians Unite Group and he himself asked for addresses of other Christadelphians I thought the time was ripe to come to reconciliation and offered him to join forces again. He kept refusing and coming back on my old writing.


We (the Belgian Christadelphians) let the person know that for us it would be best if we could bury the previous period of conflict as one to forget and make steps to rebuild trustworthy contacts. We wanted and still want unity and respect for all members in the Body of Christ.

After months of trying to come to reconciliation I at last went into the pen publicly and defended myself in front of those who questioned me. It was no intention of me to make false statements that could damage a person his reputation. The things brought forward in the Dutch and the English articles can be crosschecked for their viability. (In the comments I also had given a translation of the Dutch text in English and told the Flemish readers the part I forgot to write in the Dutch article but wrote in the English article.)

To Christadelphians we can show the files from the CBM and our discussions with D.H. and C.H. his wife, so that the readers of my articles can make up their mind and see if I did tell lies or that I reacted on facts which did really happen and where said by D. H..

After I had written the articles on this platform I got to know from a member of the Belgian Christadelphians that the organisation from Australia, with the C from Care in their name, would be willing to continue talks in case I re-installed Mr. D.H.

So in Australia they consider my talking to the person of the North by not calling him brother any more, would have included a worldwide taking away of his fellowship in the Christadelphian community. I would never have thought that I would ever be considered to be so powerful to be able to decide who can fellowship or can not fellowship in the worldwide community of Christadelphians.

So it was a strange reaction of that organisation. For my part there was no reason at all we would not take in Mr.D.H. as our brother.

! But what he has done now, after still refusing to have brethren and sisters in the faith meeting with each other, continuing to blame me and to assault me, accusing me of slander, plus him trying to block everything I bring into my defence, so that I could have the right to speak, makes reconciliation impossible.

I can only sincerely state that the whole situation of Mr. D.H. not allowing baptised C.l. members to have fellowship with our CBM baptised Christadelphians, in my eyes him not willing to have us meet together in Belgium, is an unchristian act, which after many trials to come to reconciliation got us nowhere further, except much more agitation and extra difficulties for our members with the CBM now too.

A person being able to stop having published reactions on what I placed in my articles, is a very dangerous person and also a very dangerous situation for the freedom of speech. It is a real infringement of what people should be able to share ideas and communicate with each other. Taking away such a possibility to communicate and to exchange ideas is going into the law of democracy and liberty.

I also do not know how it comes that I can have no control myself of what is written on my own webpages, and why I myself am not able to judge what can, may or could be added as comments to what I have written.

I wonder what organisation is behind such censorship and why they do not have to come those matters with the people involved.

All bloggers should be aware of such a dangerous situation of censorship by somebody, out of our control.

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Please do find the concerned articles where the comments disappeared:

 Duncan Heaster en Carelinks onverbiddelijke verhinderaars and

 No reconciliation possible between CBM and Duncan Heaster from Carelinks

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Related articles

• The story of a poor boy that had reversal in fortune
• Who are the Christadelphians?
• Those who call the Christadelphians a cult
• Freedom of Speech
• Free speech is not a license to kill.
• Freedom of Speech and the Right to Offend
• Cory Bernardi and Freedom of Speech
• 'We will protest against anything we find offensive'
• Cameron's contempt for free speech
• Taking offence and freedom of speech

Six Reasons Young Christians Leave Church

David Kinnaman headed a five-year project of which the research is included in a new book by Kinnaman titled You Lost Me: Why Young Christians are Leaving Church and Rethinking Church.

No single reason dominated the break-up between church and young adults. Instead, a variety of reasons emerged. Overall, the research uncovered six significant themes why nearly three out of every five young Christians (59%) disconnect either permanently or for an extended period of time from church life after age 15.

The impression we have is that many churches are in a way a closed group and not so friendly to new comers or people they do not know. Often they are also not keen to give full answers to people who have questions about faith and who have difficulties about the interpretation of certain Bible verses.
36% of the respondents felt they could not ask their most pressing life questions in church. In a related theme of how churches struggle to help young adults who feel marginalized, about one out of every six young adults with a Christian background said their faith “does not help with depression or other emotional problems” they experience (18%).

1. Churches seem overprotective.
2. Teens’ and twentysomethings’ experience of Christianity is shallow.
3. Churches come across as antagonistic to science.
4. Young Christians’ church experiences related to sexuality are often simplistic, judgmental.
5. They wrestle with the exclusive nature of Christianity.
6. The church feels unfriendly to those who doubt.    

 Read more:
Six Reasons Young Christians Leave Church

German Winter Bible School

The Christadelphian Gemiende Esslingen will hold its annual Winter Bible School in Loerrach, Germany from, Lord Willing, from December 28th, 2011 to January 2nd, 2012.

It is held at a Youth Hostel at the very south-western tip of Germany, a short walk from the Swiss border and at the southern reaches of the Black Mountains. It is a short drive to Basel, Switzerland and the Eastern border of France at the Rhine River.

Dates: December 28th, 2011 to January 2, 2012

Location: Lörrach Youth Hostel which is situated in the foothills of the southern Black Forest. The city of Lörrach adjoins Basel in Switzerland and France is also only a stone‘s throw away. Access to Basel airport, or Lörrach train station is simple as is the journey by road. We will have full and exclusive use of the whole youth hostel as they are normally closed during this period.  This is the “Tourist view” of the hostel!  Never fear, all rooms are heated and we Germans make sure there are no draughts!  In fact the youth hostel has its own flair in winter!

Speakers: Brother Andy Hale from England for the morning and Brother David Nicholls from Wales for the evening studies. We also plan to have a special session for young people after the evening meal.

About the Bible School

By promoting warm fellowship in a spiritual family setting we hope to encourage and strengthen each other to remain steadfast until our Lord returns. It is also a special chance to start the new year with like minded brothers and sisters in the bond of God’s Word.

Intensive time spent in God’s word, as well as the opportunity for meaningful discussions invariably result in as all coming away spiritually uplifted each year. Join us if you can! Have a look at the gallery of past years to gain an impression of the atmosphere and friendship fostering time available to all who attend.
For more details visit the Esslingen Ecclesial website: http://www.christadelphian.de/esslingen/bibelstudienwochen/

Intentions of an Ecclesia

Full Dutch article / Uitvoerig Nederlands artikel: Intenties van de ecclesia

The Greek word for “church” is “ekklesia” which simply refers to those who were "called out" for an assembly or meeting. It was a non-religious word. It just referred to a group of people. In this case, the group of people who were followers of Jesus.

In several of our articles you shall be able to find that Church is not an organization, building, or meeting of any kind. In the real sense of the word it should be simply a group of people who follow Christ.
When Jesus said "I will build my church." it simply meant that he was going to form a called out group, or crowd, or fellowship, or assembly.

Language is something which changes in time, so naturally we do have tot follow it and take the word 'church' in the meanings how people look at it today. But we also have to show them that it means more then just one meaning they want to select.
It’s very helpful to define “church” clearly. We do have to make it clear it does not mean only the sort of building specially made for worship. We can also use the word fellowship, or gathering, or brethren, or saints, or disciples.

At the beginning of our Contemporary Time table (or Common Era = CE) Jesus gathered with his followers in the open nature and in synagogues. In the first century CE ther was no formal membership, just a love-commitment to God and each other that brought people gathering together.
The purpose of those who wanted to follow Jesus and became believers was to find same-minded people and to go with the message of the Hope which was given to them by Jesus Christ the Saviour. Sometimes apostles were present, many times not. Sometimes elders were present, many times not.
The church really is the followers of Jesus who engaged in gathering and going.

The disciples of Christ and their followers came together to experience God in their midst and that is what we still have to do today. They sit not back and wait for a pastor to preach them a sermon or for a music leader to sing them a song, or just for elders to pray. they came together to enjoy the presence of each other and to participate in an assembly to praise the Lord. they knew how Jesus went everywhere proclaiming and demonstrating the reality, love, and power of the Kingdom (healing the broken-hearted, setting captives free, proclaiming God’s acceptance, etc.) and were aware what sort of task their Master Teacher had given them.

Jesus took the Gospel to the streets and told everybody to go out in the world and to spread the Good News.

To be able to spread that news we do not stay 'binnenkamers' (or) inside the room. We have to bring the word outside. This means that church, first of all, needs to transition from being a “come and see” place to a “go and be with the lost” movement. We need to go where people are already hanging out and be prepared to have conversations with them about the great love of our lives.

A meeting for brothers and sisters in Christ can take place everywhere other people are. so you can come together in pubs, shopping malls, restaurants, parks. You could say we need church where people are already hanging out. We need a church in every mall, every Carrefour, Bijkorf, Sainsbury or Tesco. Churches can go where the people are, churches can start quickly anywhere and reproduce rapidly. In this way, the church becomes what it is meant to be: a “going” movement.

The homosapiens is created not to be on his own. People were designed to need each other and rely on each other. People were designed to learn and grow from loving interaction with other people.

That should also be the intention of gathering: being together under the wings of Christ Jesus. Coming with like-minded people together to find ourselves in a loving relationship with other believers enabling each other to begin to live life in a new way, a more freeing way.

Having small groups of people coming together in formations at public or private places you could call them house-churches but we would prefer them to call ecclesiae (the plural form of ecclesia/ekklesia). Coming together they all should have the same intention, showing each other their love for God and their believe in the son who was willing to die for us. Gathering they should share the love for each other as brothers and sisters in Christ.

The Ecclesia then can become the place where we have people to encourage us when we need it and  have people to build us up. It should be the place where we have the awesome gift of having a support structure to rely on when things get tough.

The one ecclesia does not have to be an exact copy of the other ecclesia. Everybody is different so every ecclesia may be different as well. Every situation is different so every service may be different.
We do not need a set of Common Prayers or a missal to follow a strict order of service.
Creating community that is safe and that reflects God’s own love does not just happen. Someone has to risk being vulnerable and saying, “This is who I really am.” We are spiritual and human, both.
As a family we should feel life around us and be aware of what is going on in the world but also in the brotherhood. We should recognise the differences of character and the differences of situations. Our humanness should be shared in common with all. Sharing our humanness does not make us weak—it makes us close to other humans. It allows us to fulfil the biblical command to “accept one another as Christ has accepted you.” Someone has to be deliberate about taking the risk to take the masks off. In this environment of acceptance, others will do the same and true community will develop.

We should be making room for people to share. And by creating a nice atmosphere we can help each other to come loose.
There needs to be times during meals, gatherings, get-togethers where people have space to share their lives. Daring to share your live with other is one aspect of accepting the others as your brother or sister.
Good relationships are built on the inevitability of conflicts that are faced and resolved to the point where the relationship is even stronger. Relationships are made to grow us. We must deal with the real issues of hurt, pride, anger, communication, and forgiveness.

Making an ecclesia is opening yourself up to other whatever their position in life or what their interests are. Being interested in what they do, read, watch on television, etc. makes part of the togetherness. In it we do have to accept that we can be close to someone or closer to somebody else. But we also should be aware that not all relationships are going to continue to be close, even when they are good. Being part of a transformational family should be at the heart and soul of what it means to “be” the church.

It are the gatherings of believers who “are” the church and reach out to bless their neighbours and restore neighbourhoods. Each ecclesia should be a little heart of a community. the blood cells of the Parish which supports the oxygen.

Together we do have to try to work together so that we get clean fresh blood every day of the week a whole year through.

Which food, the quality and quantity depends on choices, but in every community the most precious food and main dish should be the Word of God. Everything should be centred around the Bible.

We can encounter many different ecclesiae but for all of them the highest priority should be the Love for the One and Only Elohim God Almighty Jehovah/Yahweh and His Word, plus the spreading of the Gospel, the Good News of the Saviour Jesus/Yeshua, the Messiah, his return and the Kingdom of God.


How and what 'you can eat' to get the best intentions you can read in:
An Organic Church in the line of what God wants
What to expect from a Christadelphian meeting?


Please do find more about the Ecclesia in:

• Several articles concerning the essence of an Ecclesia
• What and why ecclesia
• The Ecclesia in the churchsystem
• Reasons to come to gether
• Love for each other attracting others
• What makes a consecrated Christian
• and look out for the coming articles on the difference between church and ecclesia on 'Christadelphian Ecclesia'.
• The Truth
• Love for each other attracting others
• What makes a consecrated Christian
• Jesus Christ being dispatched as the Figurehead of a Religion

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In Dutch you can find / In het Nederlands:

Aangeraden lectuur: Wat en waarom ecclesia

&

• Omtrent bijeenkomen en vergaderen
• Opbouw van een ecclesia
• Tonen elkaar lief te hebben en zo anderen aantrekken
• Opbouw van een ecclesia en verbonden kosten
• Een moment voor jouw en God
• Essentie van dit christendom van mij
• Trouw blijven aan de leer van je kerk
• Jezus Christus weggezet als de leider van een religie
• Een richtlijn om zich van het verkeerde af te houden

Lees meer over Ecclesia in de artikelen van de Christadelphian Ecclesia.

Possibility to live

Those who look into the Book  of Books and dare to take time to study this Word of God may be sure that God is looking down. He wants to know if there are any who would like to understand His Words, any who really want to seek Him.

In this world we can feel captive, hands tied, in a kind of prison. We can feel left alone, forgotten. But God does not forget you. He is interested in His Creation and is willing to come forward to those who want to find Him. Also for those who are ready to accept His son He is reaching His hand out to this world.

In the Word of God we can find a New Testament, the Book that tells us about the New Covenant and about that one person who gave his life for everybody. By giving his life we receive the possibility to live.

We are here to leave our loads, safe in fellowship, in love, centred around the huge love God shows us through His son. So, let’s try to leave our loads in the left luggage office, so we can enjoy the blessings God gives us, Rob Clements exhorted the Horley Christadelphians last Sunday.

>Time to open clenched fists

Who rescues us? “In all these things we are more than conquerors, through him who loved us, because we know that in all things God works for the good of those that love Him, who has been called for His purpose.” Romans 8:31 – “If God is for us, who can be against us. He who did not spare His own son, but gave him up for us all.”

Congregate, to gather, to meet

Congregate, to gather, to meet

You can find the Dutch version of this article
U kan de Nederlandse versie van dit artikel vinden onder:
Verzamelen, bijeenkomen, samenkomen, vergaderen

Under the tags ”Verzamelen”, “vergaderen”: to gather; come together; congregate;forgather(“vergadering”) gather; group; “bijeenkomen” & “vergaderen” meet you shall be able to find articles with as subject the coming together of people +

Ontario Christadelphian Fraternal Meeting with picnic

Congregate(people) forgather(meeting) gather(people) group(people) meet(meeting); get together, come together

To meet, to come together; come to talk and to take decisions together; To meet something to discuss to assemble; collect themselves; group themselves; unite themselves; meet each other; bringing people together;  bringing people with you; to bring with; to take along; keeping a meeting; to reunion; meeting confers, congress.

From Middle English gaderen, from Old English gaderian (“to gather, assemble”), from Proto-Germanic *gadurōjanan (“to bring together, unite, gather”), frequentative of Proto-Germanic *gadōjanan (“to hold together”), from Proto-Indo-European *gʰhedʰ- (“to unite, assemble, keep”). Cognate with Dutch gaderen, garen (“to gather”), Middle High German gadern (“to gather”), Old Frisian gadia (“to unite”), German begatten (“to mate”). Compare also Old English gæd (“society, fellowship, union”).

To come together by mutual approach; esp., to come in contact, or into proximity, by approach from opposite directions; to join; to come face to face; to come in close relationship; as, we met in the street; two lines meet so as to form an angle.

To come together
To assemble together; to congregate; To collect into one place or body; to bring or call together; to convene;To come together by mutual concessions; hence, to agree; to harmonize; to unite; To meet or come together, as a number of individuals.
To bring into one place, or into a united body; to gather together.
An assembling together; esp., the assembling of huntsmen for the hunt; also, the persons who so assemble, and the place of meeting.
Assemble, Assembling; Meet, Meeting; Unite; club; group; flock; A meeting or get-together; a party or social function; an assembly for a common purpose (as worship)
gathering; the social act of assembling; gathering of people for discussion, etc.
a concourse of spectators or participants for some purpose of common interest;
a congregation; a group of persons together in one place

Congregation

Mid-14c., "a gathering, assembly," from O.Fr. congregacion (12c., Mod.Fr. congrégation), from L. congregationem (nom. congregatio), noun of action from congregare (see congregate). Used by Tyndale to translate Gk. ekklesia in New Testament and by some Old Testament translators in place of synagogue. (Vulgate uses a variety of words in these cases, including congregatio but also ecclesia, vulgus, synagoga, populus.) Protestant reformers in 16c. used it in place of church; hence the word's main modern sense of "local society of believers" (1520s).[1]

Synagogue

Late 12c., from O.Fr. sinagoge (11c.), from L.L. synagoga "congregation of Jews," from Gk. synagoge "place of assembly, synagogue," lit. "meeting, assembly," from synagein "to gather, assemble," from syn- "together" + agein "bring, lead" (see act). Used by Greek translators of the Old Testament as a loan-translation of late Heb. keneseth "assembly" (cf. beth keneseth "synagogue," lit. "house of assembly.")

Convention; summit; rendezvous; symposium

Bethel

Congregation
n

1. (Christianity / Ecclesiastical Terms) a group of persons gathered for worship, prayer, etc., esp in a church or chapel
2. The act of congregating or collecting together
3. A group of people, objects, etc., collected together; assemblage
4. (Christianity / Ecclesiastical Terms) the group of persons habitually attending a given church, chapel, etc.
5. (Christianity / Roman Catholic Church) RC Church
a. a society of persons who follow a common rule of life but who are bound only by simple vows
b. an administrative subdivision of the papal curia
c. an administrative committee of bishops for arranging the business of a general council[2]

Congregation an assembly of persons or things; a group of religious persons under a common rule; the Christian Church collectively; those attending a religious service. See also community, confession.[3]

Examples: congregation of holy apostles, 1526; of gaseous atoms, 1883; of birds; of cardinals; of elves, 1809; of fish, 1865; of goods; of hypocrites, 1611; of holy maidens; of monasteries [e.g., Congregation of Cluny]; of oyster and scallop shells, 1717; of people, 1486; of plovers, 1430; of princes, 1539; of fine qualities, 1878; of saints, 1535; of soldiers, 1598; of vapour, 1602; of water, 1526; of winds; of worshippers.[4] (Dictionary of Collective Nouns and Group Terms. Copyright 2008 The Gale Group, Inc. All rights reserved.)

The Hebrew ‘ e·dhah’ from ja·adh = to intend, to agree (2 Samuel 20:5; Jeremia 47:7; Levites 8:4, 5; Judges 21:10; Exodus 12:3; Numbers 32:4; 1 king 8:5; Numbers 27:17).

Hebrew word mo·edh inferred from the same radical as e·dhah and meaning „intended time or „agreed place (1 Samuel 13:8; 20:35; Exodus 27:21; Levites 23:2, 4, 37, 44; Isaiah 33:20)

Jewish term miq·ra´', which „mean “samenkomst” = “coming together”, from the basic word qa·ra´' (clamour, clamor, calling) + „holy gathering” (Isaiah 4:5; Exodus 12:16; Levites 23:2, 3)

Hebrew qa·hal', that is relative to a verb which means „convene; to meet, to call together (Exodus 35:1; Levites 8:4). Sometimes qa hal' (municipality) used together with e·dhah (meeting) (Levites 4:13; Numbers 20:8, 10).

Forms of both terms can be found in the expression „ meeting of municipality of Israel [Hebr.: qehal' adhath-Jis·yard·´el]. (Exodus 12:6) It frequently is used for an organised group of people and can be found in the expressions „municipality of Israel (Levites 16:17; Jozua 8:35; 1 Kings 8:14), „municipality of the true God (Nehemiah 13:1), „municipality of Jehovah (Deuteronomy 23:2, 3; Micha 2:5), and „Jehovah’s municipality (Numbers 20:4; 1 Chronicles 28:8). Qa·hal' indicates several types of gatherings together of people, like for religious aims (Deuteronomy 9:10; 18:16; 1 Kings 8:65; Psalms 22:25; 107:32), for treating administrative matters (1 Kings 12:3) and for warfare (1 Samuel 17:47; Ezra 16:40 [meeting]). In the Greek ek·kle'si·a, which has been inferred of two Greek radicals, namely ek that „from mean, and ka'le·o, which means „call”. In the Septuagint the Greek word ek kle'si·a (ecclesia) becomes usually used as a translation of the Hebrew word·qa hal', like in Psalm 22:22 (21: 23, LXX).

To meet, meets
: Ek·kle·si'a·son; Lat.: Con'gre·ga.

‘Atsa·rah’, have been reflected with „solemn meeting”. This term is used concerning the “Loofhuttenfeest” = the Feast of Tabernacles or Sukkoth and the Feast of Unleavened Bread or Pascha or Pesa(c)h. (Levites 23:36; Deuteronomy 16:8).

public meeting (Gr.: su·na·go'ge) synagogue, sinagoge, synagoga congregation or group of Jews, place of meeting,  meeting, meets, collects, assembles, bringing together , leading together; house of meeting. (See above)

Confidential meetings of a several nature are indicated by the Hebrew word sodh that means „confidential discussion; confidential ambulatory (Psalm 83:3; Job 29:4). It is reflected in Psalm 89:7 with „intimate group„: God is to be held in awe among the intimate group of holy ones; He is grand and fear-inspiring over all who are round about him.”The Greek ek·kle'si·a (from ek, “from” and kle'sis, „a calling”) in the Greek Septuagint it is usually used as a translation of the Hebrew qa·hal' (municipality) and sometimes of e·dhah (meeting), although the last word is also reflected with the Greek expression su·na·go'ge (that means “bringing together “from sun, „together”, and a'go, „to bring”) (see above). In Christian Greek writings ek·kle'si·a becomes usually reflected with „municipality. The Greek word su·na·go'ge “synagogue” is used in Acts of the Apostles 7: 13:43 concerning the meeting in the synagogue and in James 2:2 („meeting).In Wcts 7:38 it is used for the municipality Israel. Another Greek expression, pa·ne'gu·ris (from pan, „all”, and a'go·ra, which indicates each type of meeting), is reflected in Hebrews 12:23 with „general meeting.[5]

Meeting can happen at open places or in public buildings, synagogues, speech or prayer places or other. Jesus brought a lot of people on their legs to collect them around him. Christ met frequently with his disciples to give them mental instruction, and after his dead his followers came together, as on the Whitsunday in 33 C.T., when the Holy Spirit was poured out to those who were gathered together. (Acts 2:1 - 4).
In imitation of the example which Jesus had given them the apostles and the first Christians brought together also people to meet together, to study the Word of God and to bring a memory time with breaking bread.

Already before Jesus, attention was being given by the people of God to come together or to meet to study the Holy Scriptures together, and to spend time on the praise for Jehovah. Paul advised the believers not to neglect the regular meetings of God’s people: „ Let us hold fast the public declaration of our hope without wavering, for he is faithful that promised. And let us consider one another to incite to love and fine works, not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as you behold the day drawing near.” (Hebrews 10:23- 25) These meetings could take place in the ekklesia or ecclesia. (Acts 7:38; 8:1; 13:1; 19:23, 24, 29, 32, 41; 1 Corinthians 12:28; 2 Corinthians 1:1), but they could also take place simply in the house of fellow believer. (Romans 16:5; Philemon 2).

In agreement with that there is also spoken of separate Christian municipalities or „municipalities of God (Acts of the Apostles 15:41; 1 Corinthians 11:16). In older Dutch translations sometimes the word „church” is used in places which are related to the Christian municipality, like in 1 Corinthians 16:19 (KB; Leu). Since many people by the word ‘church’ think rather of a building where religious services are kept then to a municipality which practices its religion, the translation „church” can be misleading. For this reason we prefer as brothers of Christ rather to use the word ‘ecclesia’. The association of the “church” with the Roman Catholic Churches with cross constructions and church tower must be laid aside and the church must be considered as the Body of Christ made up by the collection of believers. The meeting believers form together the church. They must feed and prove the church community.

Jehovah has imposed to His people to come together and to hold meetings: “And I shall certainly bring upon YOU a sword wreaking vengeance for the covenant; and YOU will indeed gather yourselves into YOUR cities, and I shall certainly send pestilence into the midst of YOU, and YOU must be given into the hand of an enemy. “(Leviticus 26:25) (When you come together, BBE; huddled in your cities, CJB) “Only watch out for yourself and take good care of your soul, that you may not forget the things that your eyes have seen and that they may not depart from your heart all the days of your life; and you must make them known to your sons and to your grandsons, 10 the day that you stood before Jehovah your God in Ho´reb, when Jehovah said to me, ‘Congregate the people together to me that I may let them hear my words, that they may learn to fear me all the days that they are alive on the soil and that they may teach their sons.’ (Deuteronomy 4:9-10)

“Congregate the people, the men and the women and the little ones and your alien resident who is within your gates, in order that they may listen and in order that they may learn, as they must fear Jehovah YOUR God and take care to carry out all the words of this law.” (Deuteronomy 31:12) ““Therefore say, ‘This is what the Sovereign Lord Jehovah has said: “I will also collect YOU from the peoples and gather YOU from the lands among which YOU have been scattered, and I will give YOU the soil of Israel. And they will certainly come there and remove all its disgusting things and all its detestable things out of it. And I will give them one heart, and a new spirit I shall put inside them; and I shall certainly remove the heart of stone from their flesh and give them a heart of flesh, in order that they may walk in my own statutes and keep my own judicial decisions and actually carry them out; and they may really become my people and I myself may become their God.”’ (Ezekiel 11:17-20) “For all the peoples, for their part, will walk each one in the name of its god; but we, for our part, shall walk in the name of Jehovah our God to time indefinite, even forever. “In that day,” is the utterance of Jehovah, “I will gather her that was limping; and her that was dispersed I will collect together, even her whom I have treated badly. And I shall certainly make her that was limping a remnant, and her that was removed far off a mighty nation; and Jehovah will actually rule as king over them in Mount Zion, from now on and into time indefinite.  (Micha 4:5-7) And, indeed, because the wine is dealing treacherously, an able-bodied man is self-assuming; and he will not reach his goal, he who has made his soul spacious just like She´ol, and who is like death and cannot be satisfied. And he keeps gathering to himself all the nations and collecting together to himself all the peoples. (Habakuk 2:5) “ “‘Therefore keep yourselves in expectation of me,’ is the utterance of Jehovah, ‘till the day of my rising up to [the] booty, for my judicial decision is to gather nations, for me to collect together kingdoms, in order to pour out upon them my denunciation, all my burning anger; for by the fire of my zeal all the earth will be devoured. For then I shall give to peoples the change to a pure language, in order for them all to call upon the name of Jehovah, in order to serve him shoulder to shoulder.’ “(Zephaniah 3:8-9) “The ones grief-stricken in absence from [your] festal season I shall certainly gather together; absent from you they happened to be, because of bearing reproach on her account. “(Zephaniah 3:18) “For where there are two or three gathered together in my name, there I am in their midst.” (Matthew 18:20) “ “Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent forth to her,—how often I wanted to gather your children together, the way a hen gathers her chicks together under her wings! But YOU people did not want it. Look! YOUR house is abandoned to YOU. For I say to YOU, YOU will by no means see me from henceforth until YOU say, ‘Blessed is he that comes in Jehovah’s name!’” (Matthew 23:37-39) “In that very hour certain Pharisees came up, saying to him: “Get out and be on your way from here, because Herod wants to kill you.” And he said to them: “Go and tell that fox, ‘Look! I am casting out demons and accomplishing healing today and tomorrow, and the third day I shall be finished.’ Nevertheless, I must go on my way today and tomorrow and the following day, because it is not admissible for a prophet to be destroyed outside of Jerusalem. Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent forth to her—how often I wanted to gather your children together in the manner that a hen gathers her brood of chicks under her wings, but YOU people did not want [it]! Look! YOUR house is abandoned to YOU. I tell YOU, YOU will by no means see me until YOU say, ‘Blessed is he that comes in Jehovah’s name.’” (Luke 13:31-35) And they continued devoting themselves to the teaching of the apostles and to sharing [with one another], to taking of meals and to prayers. (Acts 2:42) “Just as he chose us in union with him before the founding of the world, that we should be holy and without blemish before him in love.  For he foreordained us to the adoption through Jesus Christ as sons to himself, according to the good pleasure of his will, in praise of his glorious undeserved kindness which he kindly conferred upon us by means of [his] loved one. By means of him we have the release by ransom through the blood of that one, yes, the forgiveness of [our] trespasses, according to the riches of his undeserved kindness. This he caused to abound toward us in all wisdom and good sense, in that he made known to us the sacred secret of his will. It is according to his good pleasure which he purposed in himself for an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth. [Yes,] in him, in union with whom we were also assigned as heirs, in that we were foreordained according to the purpose of him who operates all things according to the way his will counsels, that we should serve for the praise of his glory, we who have been first to hope in the Christ.” (Ephesians 1:4-12) “19 Therefore, brothers, since we have boldness for the way of entry into the holy place by the blood of Jesus, 20 which he inaugurated for us as a new and living way through the curtain, that is, his flesh, 21 and since we have a great priest over the house of God, 22 let us approach with true hearts in the full assurance of faith, having had our hearts sprinkled from a wicked conscience and our bodies bathed with clean water. 23 Let us hold fast the public declaration of our hope without wavering, for he is faithful that promised. 24 And let us consider one another to incite to love and fine works, 25 not forsaking the gathering of ourselves together, as some have the custom, but encouraging one another, and all the more so as YOU behold the day drawing near. “(Hebrews 10:19-25) (NWT)

Jesus gave a superb example in showing appreciation for spiritual meetings. At a youthful age of twelve years he gave proof of his love for God’s house in Jerusalem. His parents had got rid of him, but found him finally whereas he spoke in the temple with teachers concerning the Word of God. As a response to the concern of his parents Jesus asked respectfully: „Did you not know that I must be in the [house] of my Father?” (Luke 2:49) Humbly the young Jesus returned with his parents to Nazareth. There he continued to show his love for meetings concerning worship by being regularly present in the synagogue. The Bible reports thus that he, when he started his service, „he came to Naz´a·reth, where he had been reared; and, according to his custom on the Sabbath day, he entered into the synagogue, and he stood up to read.”  After Jesus had read and explained Isaiah 61:1, 2 and had surprised the listeners with the pleasing words which originated from his mouth. (Luke 4:16, 22).

Jesus not only gave the example of preaching and of a healthy manner to associate with others. He urged his followers not to renounce to meet. We have to, in the extension of the work of Jesus Christ and his disciples, to follow them and have to bring others to gather together, looking to it that as many as possible come to God’s municipality (Matthew 24:14, 45; Luke 12:42 - 44; Revelation of John 7:9 - 14). Such as it was important in the municipality Israel to keep meetings for the worship of Jehovah and for a consideration of His law (Deuteronomy 31:12; Nehemiah 8:1 - 8) we must consider to accomplish in this way meetings for the worship of Jehovah and studying the book as an essential characteristic of the Christian municipality of God. If we really want to be considered as a component of the body of Christ we must take care that we form together with others a municipality in Christ, `a meeting in Christ’ or an ecclesia.

The Christian meetings thus must be for us a source of encouragement. It must form occasions where we feel that we our united with each other in Christ. It must, as well be moments where we sense how refreshing it is for being together with loving brethren and sisters that have the same interest for God but also feel interested in each other and also want to persist to the end! We cannot permit it to take this loving provision of Jehovah for us rashly. Let us by means of our hard-working personal study and our regular visits to meetings “become adults in intellectual capacities”. (1 Corinthians 14:20).

The writer of the letter to the Hebrews admonished to the recipients of his letter thus to not forsake mutual meetings (10:24, 25) and that everyone by that meeting can take a particular task for himself in which he or she himself can do the best for the community. „ But let each one prove what his own work is, and then he will have cause for exultation in regard to himself alone, and not in comparison with the other person. For each one will carry his own load. “(Galatians 6:4, 5). Jehovah accepts our strength efforts and sacrifices to what we have, not to what we do not have. (2 Corinthians 8:12; compare Luke 21:1 - 4).

If we come together as Brothers in Christ the emphasis must be to serve God. The attention must go out firstly and especially to the Word of God. At the meetings we can apply to examine and to discuss together God’s Word and to encourage each other. We must further take care that the service or the God worship in the meeting goes according to the wishes of God and that the worldly pleasure does not come to the fore.

From regular companionship with our fellow believers we also beside encouragement can receive perseverance and a lot of burdens will seem lighter and we shall feel less tired. (Hebrews 12:1; Galatians 6:9.)

Regular meetings with fellow believers are a form of exteriorizing of the belief is and belongs to the obligation which a dedicated Christian has towards God. We will create joy in the stimulus and exhortation of our brothers and sisters and by being exhorted and to be strengthened by love and excellent work for the important works that exist in the public disclosure of our hope if that is now an earthly or celestial hope. (John 13:35). Jehovah God has interest for our meetings. The main aim of such meetings is to send „under the meeting mob praise to God “(Psalm 26:12)[6]. That we visit municipality meetings or ecclesiae, are a proof of our love for Him. To meditate concerning the privilege and the advantages of visiting Christian meetings will help to support these meetings loyally and wholeheartedly. When all who have a share to the program of a meeting, consciously take care that they reflect the fruit of God’s Spirit, such as joy, forbearance and belief, all people present definitely will feel built-up. (Galatians 5:22, 23). Let us therefore for this reason take care to meet regularly and to delight Jehovah’s heart with our gathering together in the name of Jesus Christ who will stretch us abundantly to advantage if we incorporate the divine education which leads to eternal life. (Proverbs 27:11; Isaiah 48:17, 18; Mark 13:35 - 37).

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[1] http://www.etymonline.com/index.php?search=gathering http://www.etymonline.com/index.php?term=congregation

[2] Collins English Dictionary – Complete and Unabridged © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003

[3] Dictionary of Collective Nouns and Group Terms. Copyright 2008 The Gale Group, Inc. All rights reserved

[4] Collins English Dictionary – Complete and Unabridged. Copyright 2008 The Gale Group, Inc. All rights reserved.

[5] 22 But YOU have approached a Mount Zion and a city of [the] living God, heavenly Jerusalem, and myriads of angels, 23 in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of righteous ones who have been made perfect, 24 and Jesus the mediator of a new covenant, and the blood of sprinkling, which speaks in a better way than Abel’s [blood].

[6] My own foot will certainly stand on a level place; Among the congregated throngs I shall bless Jehovah.

Prayer, important aspect in our life

"No aspect of our life in Christ is more important than is prayer; a prayerless life is a Godless life. Without prayer Bible study becomes mere academic exercise, fellowship mere social intercourse, preaching a kind of religious politics and life like a dusty imitation flower - lacking colour and fragrance. On the other hand, the man of prayer is seen to be a man of action! For him there is access to perfect wisdom and all power - nothing is impossible! The age of open miracles may be past, but God's arm is not shortened nor His power diminished. In its fulfilment, prayer is the sum total of faith and fellowship with God."
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Brother Cyril Tennant
Prayer - Studies in Practice

Dutch transtlation /Nederlandse vertaling > Gebed belangrijk aspect in ons leven

How do you become a "Virtual" Bible School attendee?

How do you become a "Virtual" Bible School attendee?  It's easy.  Here are three steps:
 
1. Obtain a set of Bible School CDs or audio tapes.  If  you or your ecclesia don't have an audio library, know that the WCF has a large selection of recordings that will allow you to listen in on some wonderful past Bible School classes.  Here is a link to the section in the WCF Resource Center where you will be able to order from literally hundreds of subjects, speakers, and even hymns and songs.  http://www.facebook.com/l/;https://wcfoundation.org/store/index.php?main_page=index&cPath=7  
 
2.  Set aside a specific time each day to listen to the classes.  If you commute to work, listen to your classes on the way to and from the office each day.  If you are at home, consider playing the classes at the same time your brothers and sisters might be sitting in on "live" classes at Bible School.  
 
3.  If at all possible, make a point to get together with another Brother or Sister during the week.  Meet for coffee.  Invite them over for dinner.  Plan your own "ice cream social".  Find ways to encourage each other as we see the day approaching.  If you're like me, one of my favorite parts of Bible School is the fellowship shared with friends.   
 
Have a great week.

Character transformed by the influence of our fellowships

"Character is transformed by the influence of our fellowships. No man can become good merely by trying. A deepening character is generally the unconscious result of consciously chosen influences. Find a friend, believe in him and love him; see a great cause and give yourself to its work; feel the power of a book and saturate yourself with its spirit; find a brotherhood of spirits like yours in aspiration and join it; and loving your friend, serving your cause, absorbing your book, and co-operating with your brotherhood, do not think too much about your own character, for your character will take care of itself. You cannot choose to be Christ-like and attain your choice by trying; but you can choose Christ for your Friend, His Kingdom for your cause, the Bible for your Book, the Ecclesia for your Brotherhood, and these consciously chosen influences will unconsciously transform your life."
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"The Manhood of the Master" (1913) - Harry Emerson Fosdick (1878-1969)

"We all, with unveiled face reflecting as a mirror the glory of the Lord,
are transformed into the same image from glory to glory,
even as from the Lord the Spirit"
2 Corinthians 3:18

Dutch translation / Nederlandse vertaling > Karakter omgezet door de invloed van onze omgang

Bread and Wine

"Despite the centrality of the breaking of bread service to the life of the community, Christadelphians do not ascribe any miraculous powers or holiness to the actual bread and wine which are used.
We do not subscribe to the doctrine of transubstantiation or anything akin to it, or to any act or doctrine which would teach that the bread and wine are to be regarded as an offering to God, as though Christ himself was present or could be present in the simple elements themselves. We believe that bread and wine are external tokens of inward remembrance, and hold no special virtue or strength in themselves.

Nevertheless the simple breaking of bread ceremony is a powerful means of support for the members. The ceremony was initiated by the Lord himself on the night before his death. It occurred at passover time when the Jews were remembering their deliverance from Egypt, more than a thousand years before. As the Jews in Egypt had taken a lamb in sacrifice and put the blood as a token upon their homes, so Christ was the passover lamb for his flock and they bear the token of remembrance upon their hearts.

As Egypt had held the Israelites captive in their iron furnace of affliction, so man had been held by Sin as taskmaster and Death as oppressor. Christ had come as deliverer:

"Christ our passover is sacrificed for us." (1 Corinthians 5:7)

Moreover, Christ regarded the cup of wine used at the service as a token of the new covenant in his blood. The new covenant, the everlasting covenant, is secured by his blood, and is the covenant which brings together all the promises made to Abraham and David of old:

"This is my body which is given for you: this do in remembrance of me ... This cup is the new covenant in my blood, even that which is poured out for you." (Luke 22:19-20, R.V.)

"Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water ... let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together ..."
(Hebrews 10:22-25)

"Jesus the mediator of the new covenant ..." (Hebrews 12:24)

"He is the mediator of a new covenant ... that ... they that have been called may receive the promise of the eternal inheritance." (Hebrews 9:15, R.V.)

"Ye were redeemed ... with precious blood, as of a lamb without blemish and without spot, even the blood of Christ." (1 Peter 1:18-19, R.V.)

It follows that the people who share the remembrance are covenant people. This is why fellowship is precious and by its very nature exclusive, even though there is an open invitation to all men to become covenant men in the way determined by God.

There are two elements in the act of remembrance, bread and wine. Each tells its own part of the great act of redemption in Christ. The bread speaks of the victory of Christ by sharing our nature, that we might share his triumph; the wine is a token of lifegiving, complete and free, that his cup of suffering and death might become the cup of joy and salvation for us:

"Then said I (Jesus), Lo, I am come ... to do thy will, O God ... by the which will we are sanctified through the offering of the body of Jesus Christ once for all." (Hebrews 10:7-10, R.V.)

"You ... hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight, if ye continue in the faith." (Colossians 1:21- 23)

"He poured out his life unto death ... he bore the sin of many, and made intercession for the transgressors." (Isaiah 53:12, N.I.V.)

"Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ?" (1 Corinthians 10:16, N.I.V.)

"Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth." (Revelation 5:9-10)

It is remarkable that remembrance can be made so deeply effective by the use of everyday things of life at the time of Jesus, namely, bread and wine. There is no elaborate ritual, no question of ministration at the authorised hands of selected men and no holy place in which it is needful to conduct the ceremony. There is no such thing as holy bread or holy wine: holiness lies in the hearts of the believers remembering God's Holy One under His gracious blessing.

The bread and wine speak of the believers themselves. They are one in Christ, and this is shown in the One Loaf (the Greek word for bread is also the word for loaf). " We being many are one loaf." As the loaf is shared among many, so Christ's unity is to be made known in them because they are his body. The One Cup pictures their one life in Christ. He is the true Vine and they are the branches. The life of the branches comes from the tree: the life of the believers comes from their life in him made effective by his death on their behalf.

So it is that the believer is part of the act of remembrance. He is one with Christ and with his brethren. Fellowship is unity.

In this way, past and present are united in the weekly breaking of bread service. It is held on the first day of the week, the day of the resurrection of the Lord from the dead, because that is the custom which the first century believers adopted:

"Upon the first day of the week, when the disciples came together to break bread ..." (Acts 20:7)

Much has been made of this service by various parts of Christendom, so that what takes place appears to bear very little resemblance to the simple, yet telling, things of which we have spoken. And there is often neglect. There is a part of the original Last Supper which appears often to be forgotten. It is an essential part; indeed, without it the rest loses its true meaning. The breaking of bread looks forward. It speaks powerfully of the future.
This is what the Lord himself said at the Last Supper:

"And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God ... I will not drink of the fruit of the vine, until the kingdom of God shall come ... and I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table." (Luke 22:14-30)

The apostle Paul was not present at the Last Supper. He did not learn about it from any who were there. Jesus revealed directly to him what other apostles had gained by actual experience. What then did Jesus tell Paul about the last supper? Here are Paul's words from Jesus:

"For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." (1 Corinthians 11:26)

Compare the phrases from the Last Supper meal and the words of Jesus to Paul:

"Until it be fulfilled in the kingdom of God"

"Until the kingdom of God shall come ..."

"Till he come ..."

The Second Coming is the completion of the meaning of the Last Supper. Jesus said: "Until it be fulfilled in the kingdom of God".
The Bread and Wine were not simply tokens of the past, nor were they merely symbols of the present; they were prophecies of things to come. The Unity of Bread and Wine have hitherto been shown only in part. A great number of the saints are sleeping in dust and the time when all the saints will be gathered together in one place has yet to come. The Unity in Christ is now enjoyed imperfectly in our fellowship with him and with one another; the perfection is yet to come when, says the Word of God, "He will gather together in one all things in Christ" (Ephesians 1:10). That is the day of the Kingdom, the day of immortality, the day when the Shepherd will have gathered all his sheep unto himself. They will sit at his table in his Kingdom in the marriage supper of the Lamb. The Bride and the Lord will then be one for ever.

What a marvellous consummation! The sorrowful, dark night of the Last Supper, which filled the disciples with bewilderment and heaviness, will issue forth in the resplendent glory of the day of Christ.

No man who understands these things will want to be excluded in that day. The fellowship of the Kingdom will be exclusive. "Many ... will seek to enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door ..." (Luke 13: 24-25). Today the door is open wide. Wise men will enter in. Those within will not venture outside. In their acts of fellowship they will not make contracts with that darkness which endangers their hope of life eternal. In marriage, they will marry someone who shares their faith (1 Corinthians 7: 39 and 2 Corinthians 6: 14); in business, they will not pursue the ways of ungodly and doubtful gain; in daily life, they will show that they have been with Jesus; and, in all things they will live as men of faith waiting for the return of their Lord.

There is remembrance in heaven corresponding to true remembrance on earth, and it looks forward to the day when all things shall be fulfilled:

"And a book of remembrance was written before him (God) for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make-up my Jewels." (Malachi 3:16-17)"

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

The Ecclesia

The Ecclesia

"Christadelphians adopt these principles by common consent in seeking to preserve their faith and way of life in each of their congregations (often called ecclesias ­ a word carried through from the Greek of the New Testament and meaning an assembly).

The community is held together by the common consent of each congregation to the agreed fundamentals of belief and practice as found in the Scriptures. The Christadelphian community has no superintending body, no hierarchy or supra-authority other than the Word of God and the overlordship of Christ. By these means Christadelphians order their affairs in submission to God and His Son. Christadelphians believe that their arrangements are as nearly in accord with first century Christianity as they can achieve.
The community has its own blemishes and has not been able to avoid schism over the years. Happily considerable healing of this has occurred in recent times.

Scripture teaches that preservation of unity is to be striven for and the tendency to fragmentation to be deplored. But unity must be upon sound principles. For this reason, ecumenism as a means of bringing together fundamentally different groups does not find favour with Christadelphians. In any case, our points of difference often make us unacceptable to others.

The weekly breaking of bread service in Christadelphian meetings is the centre of their expression of fellowship in Christ.
Members regularly assemble in this way and meet in other Christadelphian ecclesias when they are on holiday or visiting in other places or other lands. The fellowship thus expressed is
remarkably alive and there is a real family bond among Christadelphians wherever they go.

It is possible for the exclusiveness of the breaking of bread service to be regarded as unfriendly by non-Christadelphians, particularly those who like to have an open fellowship. As the reader will have gathered from what has gone before, Christadelphians base their fellowship on a common faith and a common way of life. We are heartily glad to welcome new members by belief and baptism, but we do not extend our breaking of bread service to any one who might care to come along irrespective of his belief or behaviour. We regard this as fundamental to our existence. Fellowship is not simply friendship.
It is sharing all that is precious in the truest sense. We believe that to be worth preserving."

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

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