Unamended Christadelphians
Encyclopedia
The Unamended Christadelphians are a "fellowship" within the broader Christadelphian movement worldwide, found only in the United States
and Canada
. They are, like all Christadelphians
, millennialist
and non-Trinitarian
. The term Unamended Christadelphians is not the formal name of this community but is used informally to identify the grouping since a statement of faith traditionally used by many in this community is the "Unamended Statement of Faith". Similarly, most of the much larger grouping of Amended Christadelphians
traditionally use a statement of faith that has been amended and therefore, in North America is known by the prefix "Amended". Nevertheless, Christadelphians worldwide and both Amended and Unamended Christadelphians in North America share fundamentally the same doctrines, with a few exceptions.
The name Christadelphian derives from the Koine Greek
meaning “Brethren of Christ”. Like all Christadelphians, The Unamended Christadelphians’ have neither formal, ordained, or paid clergy.
worldwide. The particular clauses relating to the nature of Christ "condemned nature" and to the effects of baptism may be more distinctive to traditional Unamended Christadelphian positions in North America, though these are not held by all Unamended Christadelphians.
The Unamended Christadelphians’ understanding of the nature and person of Jesus Christ, the nature of man, and millennial expectations sets the group apart from the majority of Christian denominations.
Unamended Christadelphians are staunchly non-Trinitarian. The belief Jesus Christ is not co-equal or co-eternal with God the Father is a fundamental doctrine. Furthermore, the Unamended Christadelphians maintain the Holy Spirit is not a distinct member of the Godhead, but the manifestation of God’s power. As such, this doctrine is contrary to the Nicene Creed
. The group, while non-Trinitarian, are not adoptionists
. The Unamended Christadelphians affirm a belief in the Virgin Birth
of Jesus as the literal son of God and Mary.
An additional distinguishing feature of doctrine is the teaching on the nature of man, particularly the rejection of a belief in a Platonic immortal soul. Unamended Christadelphians contend the Bible does not teach the soul is an immortal component of mankind. Therefore, the group does not proclaim the afterlife is the soul’s ascension to heaven or descent to eternal punishment in hell. Hell is merely the grave.
In addition to teaching the complete mortality of mankind, Unamended Christadelphians also teach that because of Adam and Eve
's disobedience in the Garden of Eden
, mankind is inherently sinful and separated from God from birth. Through breaking God's law they created a breach in their relationship with God, and were destined to die. The very nature of mankind was no longer “very good” (Genesis 1), but became unclean in God's sight. Since Adam and Eve are the progenitor’s all people, their children inherit their fallen nature. By birth, mankind is separated from God. Unamended Christadelphians believe that because Adam and Eve ceased to be very good, their children could not be born very good, or of a nature that is acceptable to God. This understanding is used to explain infant deaths. No person is held personally responsible or guilty for Adam's transgression
This understanding of the nature of man extends to Jesus Christ, since he was born of a woman. The Unamended teach Jesus, like all mankind, was born into a state separated from God. Because he committed no personal sins, he was the only acceptable sacrifice to atone for the condemned nature of mankind. His sacrificial death (shedding of blood) was necessary to atone for the condemned nature he had like all mankind. He was not a substitute for all men, but a representative, because he also benefited from his death.
Unamended Christadelphians believe that both a correct knowledge and baptism are necessary for salvation. By baptism, mankind may also escape their inherited condemnation to death and enter an atoned state, justified before God. Following the New Testament
examples, only adult immersions are considered valid baptisms. The Unamended do not baptize infants, or those who do not profess a knowledge of and agree with these outlined doctrinal positions. Furthermore, the Unamended do not preach a doctrine of “once saved always saved”. Faithful service is required after baptism for salvation.
Since, under Unamended Christadelphian doctrines, the hope of mankind does not depend on an immortal soul, the group proclaims a bodily resurrection of the dead at the literal return of Jesus Christ to the earth. The purpose of resurrection is for judgment of the servants of Jesus Christ. This eschatological interpretation of Biblical prophecy means the Unamended Christadelphians are millennialists. Unamended Christadelphians see the return of Jesus as setting up the literal kingdom of Israel on earth. The kingdom will be worldwide and last for 1,000 years, after which sin and death will be completely eradicated and “God will be all in all.”(1 Corth 15)
Further distinguishing the Unamended Christadelphians from other Christian denominations is the absence of any church hierarchy or compensated clergy. See Organization below. The group believes in an inerrancy of the Bible and no other word of modern or ancient times is considered divinely inspired.
(1805–1871). Son of a pastor, Thomas emigrated to America in 1832, settling in Cincinnati, Ohio
. There he meet Alexander Campbell
and began preaching for Campbellite
movement. By 1836 Thomas had concluded that adults who had been previously baptized by a different denomination had to be re-immersed in order to join the Campbellites. This view was not held by Campbell, and within the year Campbell disfellowshipped Thomas. Also during the final years with the Campbellites, Dr Thomas began proclaiming a bodily resurrection at the second coming of Jesus Christ.
During his tenure with the Campbellites, Thomas had gained some influence, to the extent that some in Richmond, Virginia
and New York City left the Campbellites and formed new meetings in line with Thomas' teachings. Through preaching efforts to Campbellite and Millerite congregations, and through his publications, Thomas’ message about the “Truth” spread throughout America and Great Britain.
In Rochester, New York
and New York City, the meetings of Thomas' supporters used the name “The Royal Association of Believers” for their congregations. Although the charge of being “Thomasites” was sometimes used against those who were rebaptised and joined the new proto-Christadelphian congregations – for example by those associated with Joseph Marsh
. The name Christadelphian originated in the days of the American Civil War
. Brethren in Freeport, Illinois were threatened with conscription
in 1864. Conscientious objectors from known denominations were excluded from military service by law in the United States. In common with other groupings those associated with Thomas were not known or recognized as a denomination, since no single name was used to identify the members in North America or Britain. In order to obtain exemption, the name Christadelphians was selected. The conscription
issue in America coincided with a defining point in Britain over separation from those believing in a literal devil in 1863~1864, and Robert Roberts
and other British Christadelphians had adopted the new denominational name by 1869.
With the death of Thomas in 1871, Christadelphian meetings continued. Since no formal hierarchical structure existed within Christadelphians (see Organization), the death of the founding member was a sad occurrence, but did not result in a collapse of the denomination. Lippy commented this phenomenon was one of the unique features of Christadelphians. Each individual meeting continued as an independent unit. Scriptural instruction and cohesion was aided by the work of Roberts in Birmingham, England in the 1860s and in the 1880s Thomas Williams
in Chicago, Illinois. Both men traveled to local meetings edifying the brotherhood, and served as editors of The Christadelphian
and The Christadelphian Advocate periodicals, respectively.
The statement of faith (or creed
, or confession of faith
) used by most Unamended Christadelphians today has its origins in the 1877 statement of faith of the Birmingham Central Ecclesia, Britain (known as the Birmingham Statement of Faith, or BSF). This 1877 statement was partly a response to a doctrinal dispute 1873–1877 between congregations in Britain. The doctrine in dispute was known as “Renunciationism”, “Free life”, or “Turneyism” after the originator Edward Turney of Nottingham
. Turney essentially preached Jesus Christ was "not born of a condemned nature" (that is a "free life") and therefore he did not benefit in any way from his own death. The doctrine was argued against by Robert Roberts
in Birmingham and John James Andrew in London among others.
The 1877 BSF already had some informal status as a benchmark in Britain and overseas due to the Birmingham Central Ecclesia being where the editorship of The Christadelphian
Magazine was based at the time, but equally local ecclesias usually had their own local statements with similar wording, and continued to do.
The 1877 BSF begins with, “A statement of the ‘One Faith,’ upon which the Christadelphian Ecclesia of Birmingham is founded; together with a specification of the fables current in the religious world, of which they require a rejection on the part of all applying for their fellowship.” It contained seventeen provisions outlining the “Truth to be Believed” and seventeen “Fables to be Refused”. This statement of beliefs became basis of fellowship for the majority of Christadelphian meetings in England and North America. Those disagreeing with the Birmingham positions left fellowship. During the next ten years the organization and wording of the statement was revised, but no doctrinal changes were made.
A significant change was the addition of a "Foundation Clause" in 1885 about inspiration. This removed a large part of the British Christadelphian movement into the "Suffolk St." (name of the location of the second major ecclesia in Birmingham) or "Fraternal visitor" (name of the group's magazine) "fellowship". In the same year, March 1885, Thomas Williams
commenced publication of The Christadelphian Advocate Magazine in Waterloo, Iowa. Williams supported Birmingham Temperance Hall's addition to BSF 1877 of the new "Foundation Clause", and therefore the "disfellowship"
of the Suffolk St. group. Williams also approved Robert's position related to Edward Turney 12 years earlier, though Turney's Nazarene fellowship
had already effectively petered out with his death in 1879 and the return to the main grouping of his supporter David Handley in 1881.
In 1898 a third division of Christadelphians occurred, this time over “resurrectional responsibility”. Since Christadelphians teach a bodily resurrection and judgment at the return of Jesus Christ to earth, the controversy was over who would be resurrected and called to judgment. At question was whether or not persons who knew the word of God but were not baptised would be judged and condemned for rejecting the “Truth”, subsequently called in Unamended literature “enlightened rejectors”. Although the exact phrase was not used in Britain, the Sydney Australia ecclesia had already excommunicated "ten who are not able to see that unbaptised and knowing rejectors of the truth are responsible" in 1884. And this action had been defended by the editor Robert Roberts. Nevertheless the Birmingham Central Ecclesia did not immediately add this to their statement of faith, though some ecclesias did so. The statement of the North London ecclesia in 1887 read "Resurrection affects those only who are responsible to God by a knowledge of His revealed will". In 1894 J.J. Andrew of North London published a booklet 'Blood of the Covenant' in which he argued that no unbaptised would be raised and judged. On April 3 and 5, 1894 a debate was held on "Resurrectional Responsibility" between Roberts and Andrew, and on April 15 Islington Temperance Hall ecclesia, London, passed as resolution to separate from Barnsbury Hall ecclesia, London. The controversy continued 1894–1898. Roberts was absent from the UK in 1897 and died in 1898 in San Francisco, so opposition to J.J. Andrew was left to A.T. Jannaway and Frank Jannaway
at London Clapham, and Charles Curwen Walker
, the deputy editor in Birmingham.
In 1898 following the examples of London Islington and some other London ecclesias the Birmingham Central meeting amended Clause 24 of BSF to read “the responsible (namely, those who know the revealed will of God, and have been called upon to submit to it)” in BASF, where the original 1877 BSF had stated only the “responsible (faithful and unfaithful)” would be judged. The change in wording was to emphasize that some individuals who were not baptized would be called to the judgment seat of Christ along with all baptized individuals, and that the reason for resurrection was knowledge of God's will, not an association with Christ’s sacrifice. Some Christadelphians consider that there are larger doctrinal implications involving the change. (For example, Williams, Lippy, Farrar, and Pursell outline larger doctrinal problems.) There are also Christadelphians who consider this a stand-alone issue, and point to the fact that no other clause of the BSF was amended. In theory the change made recognition that some unbaptised would be raised and judged a requirement of fellowship. However this was not pushed outside of London and other areas like Yorkshire where Andrew's influence had been strongest. The London Clapham brethren led by Frank Jannaway
urged all ecclesias who did not already have "amendments" prior to 1898 to adopt the new Birmingham amendment, and made it a fellowship issue in London, although the new editor Charles Curwen Walker
in Birmingham and his assistant Henry Sulley
in Nottingham did not push the issue.
In the U.K. the new 1898 Birmingham Amended Statement of Faith (BASF) replaced BSF 1884 as a 'touchstone' but did not cause a significant division in Britain outside London, and even today many British ecclesias continue to have either local statements predating 1884, 1877, or modern statements. However the result of the amendment was a division of the Christadelphians in North America where the community separated into "Amended" (those using the new BASF), and "Unamended" those using the old BSF, or in 1909, the BUSF.
Subsequently J.J. Andrew separated from most of his own supporters, including John Owler of Barnsbury Hall, Islington ecclesia in London, and Albert Hall of the Sowerby Bridge ecclesia in Yorkshire, and Andrew was reportedly rebaptised in 1901, dying in 1907. However the division lingered on with Hall and Owler as "unamended" in Britain and Thomas Williams
as "unamended" editor of The Advocate in Chicago. Williams visited Britain in 1903–04 at Owler and Hall's invitation, supporting their position against the "amendment", also urging the British "Unamended" (known as the "Up and be doing" movement) not to join with the large "Suffolk St" group.
In 1909, the BUSF was revised and clarified in both title and in six propositions. “Birmingham” was dropped from the title and only the “palable errors .. none of which, however, causes doctrinal trouble” were changed. Thomas Williams, editor of the Advocate, explained:
The amendment in the UK had little lasting effect other than moving a number of meetings from "Central" to "Suffolk St" groupings. Both John Owler and Albert Hall emigrated to North America, where first Owler then Hall subsequently succeeded Thomas Williams (died 1913) as editors of The Advocate. From America Owler urged the few British "Unamended" (the "Up and be doing" movement) to join with the larger "Suffolk St." grouping in 1920, creating a bond also between the US Unamended and editor of the Fraternal Visitor in Britain, Thomas Turner
. "Suffolk St." reunited with "Central" in 1957.
In 1957 two further reunions in Britain and Australia corrected an earlier division dating from 1886 between "Suffolk Street" and "Central". This had the effect of uniting almost all Christadelphians outside North America into one grouping.
From the 1970s onwards various attempts have been made to bring about reunion in North America, but have made little progress outside of the Pacific Coast, where all Christadelphians are now "Central". Reunion efforts continue in the Midwest and Canada.
The current situation is complicated by the presence of a part of the Unamended grouping who hold views compatible with the main worldwide body of Christadelphians and who have succeeded in doctrinal agreement with the "Amended" arm of that body in North America, but have not so far found ways to implement that doctrinal agreement as a basis for fellowship. Some Unamended ecclesias have formally taken the Amended grouping's position on the issue of resurrectional responsibility.
Parallel to the above unity efforts in North America between Amended Christadelphians
and some Unamended Christadelphians, are efforts by Amended Christadelphians
and some Unamended Christadelphians to achieve unity with the CGAF
. The fourth grouping (in terms of numbers) the Berean Christadelphians
, stand aside from all unity discussions as an exclusive fellowship.
As described by Wilson and Lippy, in general aside from the progress, or otherwise, of local and national unity efforts, Christadelphians in North America continue to regard members of other fellowships as "brethren" and inside the larger denominational circle.
tradition of Christian denominations, based on their historical split with the Campbelites (Church of Christ / Disciples of Christ). The Unamended Christadelphians share an eschewing of infant baptism with the Anabaptists of the Reformation. However, the American Religious Data Archives includes Christadelphians under the “Other Group” denominational profiles. As outlined above, the group's doctrinal positions are contrary to most mainstream Christianity, and are recognized to view both Catholic and Protestant denominations as having lost the 1st century beliefs of the apostles. The Unamended Christadelphians could also be identified as one of the 19th century restoration movements, which would better suit their open proclamation that mainstream Christianity is corrupted and adheres to false beliefs. Paul Conkin, in book on American religious reformers, wrote that Unamended Christadelphians remain “the only sect that blends an extreme restorationist or primitivist bent with separatism and Adventism." The millennialism or adventism faith of the Unamended Christadelphians has also grouped the denomination into a broad category with Jehovah’s Witnesses and the Seventh-day Adventist Church
, despite obvious doctrinal differences.
The previously mentioned references classify Christadelphians as a denomination, but few make the distinction between the differing fellowships. In The Christadelphians in North America, Charles Lippy concluded the Unamended Christadelphians were best considered a sect based on the definitions of sociologists like Max Weber
, Ernst Troeltsch
and Richard Niebuhr. However, he noted the Unamended Christadelphians do not completely fit any single sect typology.
is the local ecclesia. Ecclesia is the transliteration of the Greek ἐκκλησία, the common Greek word for assembly, and is usually translated “church” in the King James Version (example 1 Corinthians 15:19). The word “church” was rejected because of the association with larger Christendom, and it does not have the meaning of an assembly of separated ones. In 2006, the number of organized North American Unamended Christadelphian ecclesias in listed in their “Ecclesial Directory” was 83. Ecclesias were located in twenty-six states and two Canadian provinces. These counts do not include those individuals and families living in areas without an organized ecclesia (so-called isolation). The Unamended have always been few in number, with approximately 1,850 baptized adult members in 2006. The Unamended are a much smaller group than the Central fellowship, which is worldwide and has as many as 50,000 members. Ecclesia size ranges from less than ten baptized members to nearly one hundred. The existence of very small ecclesias has been a feature throughout Christadelphian history. Small ecclesias usually meet in member’s homes for worship services, whereas larger ecclesias usually own or rent a building to serve as a meeting hall. The ecclesia is attended by baptized members, their children, and un-baptized individuals (sometimes referred to as “friends of the Truth” or “guests”).
Number of ecclesias and members, by year
Members
Year (source) Ecclesias Unamended No distinction made
1936[12] 109 2,755
1984[12] ~6,000
1997[10] 95 ~2,000 (2)
2006[19] 83 ~1,850 (2)
(2) Baptized adults only
Baptized males (“brethren” or “brothers”) assume all administration, teaching, and leadership duties in the ecclesia. All duties are uncompensated and on a volunteer basis. Brothers fulfilling the administrative roles (secretary, treasurer, etc.) are selected either by vote of the baptized ecclesial members, by drawing lots, or by virtue of being the only males in the ecclesia. Baptized men in good standing with the ecclesia preside over the memorial service
, offer prayers, lecture and teach adult classes. Baptized women (“sisters”) may vote in ecclesia decisions, but do not assume any of the duties taken on by the brethren. Most ecclesias meet at least twice weekly. Once on Sunday for exhortation, the memorial service, and Sunday school. The sisters frequently teach the children’s Sunday school classes. In addition, many ecclesias will meet during the week for Bible study. Some ecclesias also have sisters’ classes, or young persons’ classes during the week.
Each ecclesia is an autonomous entity. No larger formal hierarchical structure exists among the Unamended Christadelphians. Each individual ecclesia is responsible for issues of fellowship and instruction. By historical agreement, individual ecclesias respect each other’s decisions on fellowship regarding an individual. Ecclesias are linked or networked together via three mechanisms. First, publications, particularly the Christadelphian Advocate, serve to spread ecclesial news and propagate Christadelphian doctrines. The Advocate has been so influential, that the Unamended are sometimes referred to as the “Advocate ecclesias”. Second, national or regional fraternal meetings known as Bible schools and gatherings connect a dispersed body. Both Bible schools and gatherings are usually annual occurrences hosted by a local ecclesia, with the only distinction being length. Bible schools traditionally last one week, and gatherings a (long) weekend. At Bible schools and gatherings individuals are exposed to guest teachers and lectures and meet fellow believers from different ecclesias. Both of publications and fraternal meetings maintain doctrinal order through essentially a system of peer-review. Thirdly, family ties link ecclesias across the nation. Family ties are prominent, given the statement of faith lists marriage with an unbelieving person is a belief to be rejected.
Unamended Christadelphians recognize the world as belonging to God, and they are servants of God and Christ. They refrain from politics, voting, and jury duty. From the founding of the Christadelphians, the group have been conscientious objectors.
United States
The United States of America is a federal constitutional republic comprising fifty states and a federal district...
and Canada
Canada
Canada is a North American country consisting of ten provinces and three territories. Located in the northern part of the continent, it extends from the Atlantic Ocean in the east to the Pacific Ocean in the west, and northward into the Arctic Ocean...
. They are, like all Christadelphians
Christadelphians
Christadelphians is a Christian group that developed in the United Kingdom and North America in the 19th century...
, millennialist
Premillennialism
Premillennialism in Christian end-times theology is the belief that Jesus will literally and physically be on the earth for his millennial reign, at his second coming. The doctrine is called premillennialism because it holds that Jesus’ physical return to earth will occur prior to the inauguration...
and non-Trinitarian
Trinity
The Christian doctrine of the Trinity defines God as three divine persons : the Father, the Son , and the Holy Spirit. The three persons are distinct yet coexist in unity, and are co-equal, co-eternal and consubstantial . Put another way, the three persons of the Trinity are of one being...
. The term Unamended Christadelphians is not the formal name of this community but is used informally to identify the grouping since a statement of faith traditionally used by many in this community is the "Unamended Statement of Faith". Similarly, most of the much larger grouping of Amended Christadelphians
Amended Christadelphians
This article refers to a distinction that is today only directly relevant in North America. For more complete information on Christadelphians please see the main article...
traditionally use a statement of faith that has been amended and therefore, in North America is known by the prefix "Amended". Nevertheless, Christadelphians worldwide and both Amended and Unamended Christadelphians in North America share fundamentally the same doctrines, with a few exceptions.
The name Christadelphian derives from the Koine Greek
Koine Greek
Koine Greek is the universal dialect of the Greek language spoken throughout post-Classical antiquity , developing from the Attic dialect, with admixture of elements especially from Ionic....
meaning “Brethren of Christ”. Like all Christadelphians, The Unamended Christadelphians’ have neither formal, ordained, or paid clergy.
Doctrine
In general the following description of doctrine is also true of all ChristadelphiansChristadelphians
Christadelphians is a Christian group that developed in the United Kingdom and North America in the 19th century...
worldwide. The particular clauses relating to the nature of Christ "condemned nature" and to the effects of baptism may be more distinctive to traditional Unamended Christadelphian positions in North America, though these are not held by all Unamended Christadelphians.
- See section below Reunions and Unity Efforts.
The Unamended Christadelphians’ understanding of the nature and person of Jesus Christ, the nature of man, and millennial expectations sets the group apart from the majority of Christian denominations.
Unamended Christadelphians are staunchly non-Trinitarian. The belief Jesus Christ is not co-equal or co-eternal with God the Father is a fundamental doctrine. Furthermore, the Unamended Christadelphians maintain the Holy Spirit is not a distinct member of the Godhead, but the manifestation of God’s power. As such, this doctrine is contrary to the Nicene Creed
Nicene Creed
The Nicene Creed is the creed or profession of faith that is most widely used in Christian liturgy. It is called Nicene because, in its original form, it was adopted in the city of Nicaea by the first ecumenical council, which met there in the year 325.The Nicene Creed has been normative to the...
. The group, while non-Trinitarian, are not adoptionists
Adoptionism
Adoptionism, sometimes called dynamic monarchianism, is a minority Christian belief that Jesus was adopted as God's son at his baptism...
. The Unamended Christadelphians affirm a belief in the Virgin Birth
Virgin Birth
The virgin birth of Jesus is a tenet of Christianity and Islam which holds that Mary miraculously conceived Jesus while remaining a virgin. The term "virgin birth" is commonly used, rather than "virgin conception", due to the tradition that Joseph "knew her not till she brought forth her firstborn...
of Jesus as the literal son of God and Mary.
An additional distinguishing feature of doctrine is the teaching on the nature of man, particularly the rejection of a belief in a Platonic immortal soul. Unamended Christadelphians contend the Bible does not teach the soul is an immortal component of mankind. Therefore, the group does not proclaim the afterlife is the soul’s ascension to heaven or descent to eternal punishment in hell. Hell is merely the grave.
In addition to teaching the complete mortality of mankind, Unamended Christadelphians also teach that because of Adam and Eve
Adam and Eve
Adam and Eve were, according to the Genesis creation narratives, the first human couple to inhabit Earth, created by YHWH, the God of the ancient Hebrews...
's disobedience in the Garden of Eden
Garden of Eden
The Garden of Eden is in the Bible's Book of Genesis as being the place where the first man, Adam, and his wife, Eve, lived after they were created by God. Literally, the Bible speaks about a garden in Eden...
, mankind is inherently sinful and separated from God from birth. Through breaking God's law they created a breach in their relationship with God, and were destined to die. The very nature of mankind was no longer “very good” (Genesis 1), but became unclean in God's sight. Since Adam and Eve are the progenitor’s all people, their children inherit their fallen nature. By birth, mankind is separated from God. Unamended Christadelphians believe that because Adam and Eve ceased to be very good, their children could not be born very good, or of a nature that is acceptable to God. This understanding is used to explain infant deaths. No person is held personally responsible or guilty for Adam's transgression
This understanding of the nature of man extends to Jesus Christ, since he was born of a woman. The Unamended teach Jesus, like all mankind, was born into a state separated from God. Because he committed no personal sins, he was the only acceptable sacrifice to atone for the condemned nature of mankind. His sacrificial death (shedding of blood) was necessary to atone for the condemned nature he had like all mankind. He was not a substitute for all men, but a representative, because he also benefited from his death.
Unamended Christadelphians believe that both a correct knowledge and baptism are necessary for salvation. By baptism, mankind may also escape their inherited condemnation to death and enter an atoned state, justified before God. Following the New Testament
New Testament
The New Testament is the second major division of the Christian biblical canon, the first such division being the much longer Old Testament....
examples, only adult immersions are considered valid baptisms. The Unamended do not baptize infants, or those who do not profess a knowledge of and agree with these outlined doctrinal positions. Furthermore, the Unamended do not preach a doctrine of “once saved always saved”. Faithful service is required after baptism for salvation.
Since, under Unamended Christadelphian doctrines, the hope of mankind does not depend on an immortal soul, the group proclaims a bodily resurrection of the dead at the literal return of Jesus Christ to the earth. The purpose of resurrection is for judgment of the servants of Jesus Christ. This eschatological interpretation of Biblical prophecy means the Unamended Christadelphians are millennialists. Unamended Christadelphians see the return of Jesus as setting up the literal kingdom of Israel on earth. The kingdom will be worldwide and last for 1,000 years, after which sin and death will be completely eradicated and “God will be all in all.”(1 Corth 15)
Further distinguishing the Unamended Christadelphians from other Christian denominations is the absence of any church hierarchy or compensated clergy. See Organization below. The group believes in an inerrancy of the Bible and no other word of modern or ancient times is considered divinely inspired.
Foundation
The Christadelphians were founded through the preaching efforts of a British physician, John ThomasJohn Thomas (Christadelphian)
Dr. John Thomas was the founder of the Christadelphian movement, a Restorationist religion with doctrines similar in part to some 16th century Antitrinitarian Rationalist Socinians and the 16th century Swiss-German pacifist Anabaptists.-Early life:John Thomas M.D., born in Hoxton Square, Hackney,...
(1805–1871). Son of a pastor, Thomas emigrated to America in 1832, settling in Cincinnati, Ohio
Cincinnati, Ohio
Cincinnati is a city in the U.S. state of Ohio. Cincinnati is the county seat of Hamilton County. Settled in 1788, the city is located to north of the Ohio River at the Ohio-Kentucky border, near Indiana. The population within city limits is 296,943 according to the 2010 census, making it Ohio's...
. There he meet Alexander Campbell
Alexander Campbell (Restoration movement)
Alexander Campbell was an early leader in the Second Great Awakening of the religious movement that has been referred to as the Restoration Movement, or Stone-Campbell Movement...
and began preaching for Campbellite
Campbellite
Campbellite refers to any of the religious groups historically descended from the Restoration Movement, a religious reform movement in the early 19th century in the United States...
movement. By 1836 Thomas had concluded that adults who had been previously baptized by a different denomination had to be re-immersed in order to join the Campbellites. This view was not held by Campbell, and within the year Campbell disfellowshipped Thomas. Also during the final years with the Campbellites, Dr Thomas began proclaiming a bodily resurrection at the second coming of Jesus Christ.
During his tenure with the Campbellites, Thomas had gained some influence, to the extent that some in Richmond, Virginia
Richmond, Virginia
Richmond is the capital of the Commonwealth of Virginia, in the United States. It is an independent city and not part of any county. Richmond is the center of the Richmond Metropolitan Statistical Area and the Greater Richmond area...
and New York City left the Campbellites and formed new meetings in line with Thomas' teachings. Through preaching efforts to Campbellite and Millerite congregations, and through his publications, Thomas’ message about the “Truth” spread throughout America and Great Britain.
In Rochester, New York
Rochester, New York
Rochester is a city in Monroe County, New York, south of Lake Ontario in the United States. Known as The World's Image Centre, it was also once known as The Flour City, and more recently as The Flower City...
and New York City, the meetings of Thomas' supporters used the name “The Royal Association of Believers” for their congregations. Although the charge of being “Thomasites” was sometimes used against those who were rebaptised and joined the new proto-Christadelphian congregations – for example by those associated with Joseph Marsh
Joseph Marsh (Adventist)
Joseph Marsh was an American Millerite preacher, and editor of The Advent Harbinger and Bible Advocate.-Life:Joseph Marsh was born in St. Albans, Franklin, Vermont, on December 6, 1802. When he was 16 the family moved to Genesee County, New York, where his parents were disfellowshipped by the...
. The name Christadelphian originated in the days of the American Civil War
American Civil War
The American Civil War was a civil war fought in the United States of America. In response to the election of Abraham Lincoln as President of the United States, 11 southern slave states declared their secession from the United States and formed the Confederate States of America ; the other 25...
. Brethren in Freeport, Illinois were threatened with conscription
Conscription
Conscription is the compulsory enlistment of people in some sort of national service, most often military service. Conscription dates back to antiquity and continues in some countries to the present day under various names...
in 1864. Conscientious objectors from known denominations were excluded from military service by law in the United States. In common with other groupings those associated with Thomas were not known or recognized as a denomination, since no single name was used to identify the members in North America or Britain. In order to obtain exemption, the name Christadelphians was selected. The conscription
Conscription
Conscription is the compulsory enlistment of people in some sort of national service, most often military service. Conscription dates back to antiquity and continues in some countries to the present day under various names...
issue in America coincided with a defining point in Britain over separation from those believing in a literal devil in 1863~1864, and Robert Roberts
Robert Roberts (Christadelphian)
Robert Roberts is the man generally considered to have continued the work of organising and establishing the Christadelphian movement founded by Dr. John Thomas...
and other British Christadelphians had adopted the new denominational name by 1869.
With the death of Thomas in 1871, Christadelphian meetings continued. Since no formal hierarchical structure existed within Christadelphians (see Organization), the death of the founding member was a sad occurrence, but did not result in a collapse of the denomination. Lippy commented this phenomenon was one of the unique features of Christadelphians. Each individual meeting continued as an independent unit. Scriptural instruction and cohesion was aided by the work of Roberts in Birmingham, England in the 1860s and in the 1880s Thomas Williams
Thomas Williams (Christadelphian)
thumb|right||Thomas WilliamsThomas Williams was a Welsh Christadelphian who emigrated to America and became editor of the Advocate magazine of the Unamended Christadelphians.-Life:...
in Chicago, Illinois. Both men traveled to local meetings edifying the brotherhood, and served as editors of The Christadelphian
The Christadelphian
The Christadelphian is a Bible magazine published monthly by The Christadelphian Magazine and Publishing Association . It states that it is 'A magazine dedicated wholly to the hope of Israel' and, according to the magazine website, it 'reflects the teachings, beliefs and activities of the...
and The Christadelphian Advocate periodicals, respectively.
Statement of Faith & Division of Christadelphian Fellowships
Local statements of faith had been written by local congregations since the 1850s, but formal declarations of faith determining fellowship were not utilized until 1862–64, the years when Christadelphians began to change from an informal movement into a defined denomination. In America the registration of "groups of believers" and the coining of the name Christadelphian (Ogle County Illinois, 1863) coincided with the British arm of the movement taking a fixed stand against belief in a supernatural devil (Edinburgh, 1863).The statement of faith (or creed
Creed
A creed is a statement of belief—usually a statement of faith that describes the beliefs shared by a religious community—and is often recited as part of a religious service. When the statement of faith is longer and polemical, as well as didactic, it is not called a creed but a Confession of faith...
, or confession of faith
Confession of Faith
A Confession of Faith is a statement of doctrine very similar to a creed, but usually longer and polemical, as well as didactic.Confessions of Faith are in the main, though not exclusively, associated with Protestantism...
) used by most Unamended Christadelphians today has its origins in the 1877 statement of faith of the Birmingham Central Ecclesia, Britain (known as the Birmingham Statement of Faith, or BSF). This 1877 statement was partly a response to a doctrinal dispute 1873–1877 between congregations in Britain. The doctrine in dispute was known as “Renunciationism”, “Free life”, or “Turneyism” after the originator Edward Turney of Nottingham
Nottingham
Nottingham is a city and unitary authority in the East Midlands of England. It is located in the ceremonial county of Nottinghamshire and represents one of eight members of the English Core Cities Group...
. Turney essentially preached Jesus Christ was "not born of a condemned nature" (that is a "free life") and therefore he did not benefit in any way from his own death. The doctrine was argued against by Robert Roberts
Robert Roberts (Christadelphian)
Robert Roberts is the man generally considered to have continued the work of organising and establishing the Christadelphian movement founded by Dr. John Thomas...
in Birmingham and John James Andrew in London among others.
The 1877 BSF already had some informal status as a benchmark in Britain and overseas due to the Birmingham Central Ecclesia being where the editorship of The Christadelphian
The Christadelphian
The Christadelphian is a Bible magazine published monthly by The Christadelphian Magazine and Publishing Association . It states that it is 'A magazine dedicated wholly to the hope of Israel' and, according to the magazine website, it 'reflects the teachings, beliefs and activities of the...
Magazine was based at the time, but equally local ecclesias usually had their own local statements with similar wording, and continued to do.
The 1877 BSF begins with, “A statement of the ‘One Faith,’ upon which the Christadelphian Ecclesia of Birmingham is founded; together with a specification of the fables current in the religious world, of which they require a rejection on the part of all applying for their fellowship.” It contained seventeen provisions outlining the “Truth to be Believed” and seventeen “Fables to be Refused”. This statement of beliefs became basis of fellowship for the majority of Christadelphian meetings in England and North America. Those disagreeing with the Birmingham positions left fellowship. During the next ten years the organization and wording of the statement was revised, but no doctrinal changes were made.
A significant change was the addition of a "Foundation Clause" in 1885 about inspiration. This removed a large part of the British Christadelphian movement into the "Suffolk St." (name of the location of the second major ecclesia in Birmingham) or "Fraternal visitor" (name of the group's magazine) "fellowship". In the same year, March 1885, Thomas Williams
Thomas Williams (Christadelphian)
thumb|right||Thomas WilliamsThomas Williams was a Welsh Christadelphian who emigrated to America and became editor of the Advocate magazine of the Unamended Christadelphians.-Life:...
commenced publication of The Christadelphian Advocate Magazine in Waterloo, Iowa. Williams supported Birmingham Temperance Hall's addition to BSF 1877 of the new "Foundation Clause", and therefore the "disfellowship"
Excommunication
Excommunication is a religious censure used to deprive, suspend or limit membership in a religious community. The word means putting [someone] out of communion. In some religions, excommunication includes spiritual condemnation of the member or group...
of the Suffolk St. group. Williams also approved Robert's position related to Edward Turney 12 years earlier, though Turney's Nazarene fellowship
Nazarene fellowship
Not to be confused with the Wesleyan Church of the Nazarene, or the German Nazarene movement of religious artists.The Nazarene fellowship was an offshoot from Christadelphians from 1873–1881, led by Edward Turney of Nottingham and David Handley of Maldon...
had already effectively petered out with his death in 1879 and the return to the main grouping of his supporter David Handley in 1881.
In 1898 a third division of Christadelphians occurred, this time over “resurrectional responsibility”. Since Christadelphians teach a bodily resurrection and judgment at the return of Jesus Christ to earth, the controversy was over who would be resurrected and called to judgment. At question was whether or not persons who knew the word of God but were not baptised would be judged and condemned for rejecting the “Truth”, subsequently called in Unamended literature “enlightened rejectors”. Although the exact phrase was not used in Britain, the Sydney Australia ecclesia had already excommunicated "ten who are not able to see that unbaptised and knowing rejectors of the truth are responsible" in 1884. And this action had been defended by the editor Robert Roberts. Nevertheless the Birmingham Central Ecclesia did not immediately add this to their statement of faith, though some ecclesias did so. The statement of the North London ecclesia in 1887 read "Resurrection affects those only who are responsible to God by a knowledge of His revealed will". In 1894 J.J. Andrew of North London published a booklet 'Blood of the Covenant' in which he argued that no unbaptised would be raised and judged. On April 3 and 5, 1894 a debate was held on "Resurrectional Responsibility" between Roberts and Andrew, and on April 15 Islington Temperance Hall ecclesia, London, passed as resolution to separate from Barnsbury Hall ecclesia, London. The controversy continued 1894–1898. Roberts was absent from the UK in 1897 and died in 1898 in San Francisco, so opposition to J.J. Andrew was left to A.T. Jannaway and Frank Jannaway
Frank Jannaway
F. G. Jannaway was an English Christadelphian writer on Jewish settlement in Palestine, and notable for his role in the conscientious objector tribunals of World War I.Frank George Jannaway was born in Kensington, Brompton in 1859...
at London Clapham, and Charles Curwen Walker
Charles Curwen Walker
Charles Curwen Walker was a Christadelphian writer and editor of The Christadelphian Magazine from 1898 to 1937.-Life:C. C. Walker was born near Diss, Depwade Rural District, Norfolk on February 18, 1856, son of a landowner. His middle name "Curwen" indicates his descent from the aristocratic...
, the deputy editor in Birmingham.
In 1898 following the examples of London Islington and some other London ecclesias the Birmingham Central meeting amended Clause 24 of BSF to read “the responsible (namely, those who know the revealed will of God, and have been called upon to submit to it)” in BASF, where the original 1877 BSF had stated only the “responsible (faithful and unfaithful)” would be judged. The change in wording was to emphasize that some individuals who were not baptized would be called to the judgment seat of Christ along with all baptized individuals, and that the reason for resurrection was knowledge of God's will, not an association with Christ’s sacrifice. Some Christadelphians consider that there are larger doctrinal implications involving the change. (For example, Williams, Lippy, Farrar, and Pursell outline larger doctrinal problems.) There are also Christadelphians who consider this a stand-alone issue, and point to the fact that no other clause of the BSF was amended. In theory the change made recognition that some unbaptised would be raised and judged a requirement of fellowship. However this was not pushed outside of London and other areas like Yorkshire where Andrew's influence had been strongest. The London Clapham brethren led by Frank Jannaway
Frank Jannaway
F. G. Jannaway was an English Christadelphian writer on Jewish settlement in Palestine, and notable for his role in the conscientious objector tribunals of World War I.Frank George Jannaway was born in Kensington, Brompton in 1859...
urged all ecclesias who did not already have "amendments" prior to 1898 to adopt the new Birmingham amendment, and made it a fellowship issue in London, although the new editor Charles Curwen Walker
Charles Curwen Walker
Charles Curwen Walker was a Christadelphian writer and editor of The Christadelphian Magazine from 1898 to 1937.-Life:C. C. Walker was born near Diss, Depwade Rural District, Norfolk on February 18, 1856, son of a landowner. His middle name "Curwen" indicates his descent from the aristocratic...
in Birmingham and his assistant Henry Sulley
Henry Sulley
Henry Sulley was an English architect and writer on the temples of Jerusalem.Sulley was born to English parents in Brooklyn, Long Island, USA, January 30, 1845, but relocated back to Nottingham when still young....
in Nottingham did not push the issue.
In the U.K. the new 1898 Birmingham Amended Statement of Faith (BASF) replaced BSF 1884 as a 'touchstone' but did not cause a significant division in Britain outside London, and even today many British ecclesias continue to have either local statements predating 1884, 1877, or modern statements. However the result of the amendment was a division of the Christadelphians in North America where the community separated into "Amended" (those using the new BASF), and "Unamended" those using the old BSF, or in 1909, the BUSF.
Subsequently J.J. Andrew separated from most of his own supporters, including John Owler of Barnsbury Hall, Islington ecclesia in London, and Albert Hall of the Sowerby Bridge ecclesia in Yorkshire, and Andrew was reportedly rebaptised in 1901, dying in 1907. However the division lingered on with Hall and Owler as "unamended" in Britain and Thomas Williams
Thomas Williams (Christadelphian)
thumb|right||Thomas WilliamsThomas Williams was a Welsh Christadelphian who emigrated to America and became editor of the Advocate magazine of the Unamended Christadelphians.-Life:...
as "unamended" editor of The Advocate in Chicago. Williams visited Britain in 1903–04 at Owler and Hall's invitation, supporting their position against the "amendment", also urging the British "Unamended" (known as the "Up and be doing" movement) not to join with the large "Suffolk St" group.
In 1909, the BUSF was revised and clarified in both title and in six propositions. “Birmingham” was dropped from the title and only the “palable errors .. none of which, however, causes doctrinal trouble” were changed. Thomas Williams, editor of the Advocate, explained:
- “It is a mistake to think that we intended to get up another Statement of Faith. The one we have published is the Old Birmingham Statement, with a few corrections made, which the original writers of it would have made if their attention had been called to the errors – not serious errors of doctrine, but yet errors that were awkward. The reason for calling it “The Christadelphian Statement,” and omitting “Birmingham” lies against calling it “The Chicago,” etc. It is undesirable to have any place named as more prominent than others. Therefore it is “The Christadelphian Statement of Faith,” and each ecclesia can have its own address printed on the cover, as many are now doing.”
The amendment in the UK had little lasting effect other than moving a number of meetings from "Central" to "Suffolk St" groupings. Both John Owler and Albert Hall emigrated to North America, where first Owler then Hall subsequently succeeded Thomas Williams (died 1913) as editors of The Advocate. From America Owler urged the few British "Unamended" (the "Up and be doing" movement) to join with the larger "Suffolk St." grouping in 1920, creating a bond also between the US Unamended and editor of the Fraternal Visitor in Britain, Thomas Turner
Thomas Turner (metallurgist)
thumb|right|Thomas Turner, A.R.S.MThomas Turner Sc., A.R.S.M., F.R.I.C. was the first Professor of Metallurgy in Britain, at the University of Birmingham. The University was created in 1900 and the department founded in 1902. He retired in 1926. He was also a leading member of the Christadelphian...
. "Suffolk St." reunited with "Central" in 1957.
Different versions of BSF, BASF and BUSF
Christadelphian statements of faith based on the Birmingham models (BSF 1877, BSF 1885, BASF 1898, BUSF 1909, etc.), and also some other Christadelphian statements of faith, follow the format:- 1. "Truth to be received" – a list of 31 positive clauses. Numbering in BASF and BUSF is slightly different, since the unnumbered "Foundation Clause" on inspirationBiblical inspirationBiblical inspiration is the doctrine in Christian theology that the authors and editors of the Bible were led or influenced by God with the result that their writings many be designated in some sense the word of God.- Etymology :...
added to BSF in 1885 becomes clause 31 in BUSF. Additionally clauses 24,25,26,27 in BUSF are numbered 27,24,25,26 in BASF. - 2. "Doctrines to be rejected" – originally an ad-hoc list of teachings which had been barred from the "platform" at Birmingham Temperance Hall compiled 1864–1897 as problems were encountered. For some Christadelphian ecclesias this list was "frozen in time" in 1898 (BASF) or 1909 (BUSF), however other ecclesias have added new "DTBRs". For example a locally updated Unamended Statement of Faith is available here http://www.monroechristadelphians.com/browser/unamendedsof.html. Some "Central" Christadelphians may also add DTBRs in this fashion.
- 3. "Commandments of Christ" – originally in BSF 1877 a collection of 53 verses (to allow for 52 or 53 Sundays in a year) which "presiding brethren" at Birmingham Temperance Hall once read to conclude the ecclesial announcements on Sunday morning.
Reunions and Unity Efforts
From 1923–1952 the "Amended" community in North America again divided, again following the lines of a local split in London, England, with the majority forming the "Berean Fellowship" in North America. The minority in North America who remained in fellowship with Britain became known as "Central Fellowship". In a reunion in 1952, The Jersey City Resolution, the two Amended groups were reconciled and today the terms "Central" and "Amended" are used interchangeably in North America. This split 1923–1952 did not affect the Unamended community.In 1957 two further reunions in Britain and Australia corrected an earlier division dating from 1886 between "Suffolk Street" and "Central". This had the effect of uniting almost all Christadelphians outside North America into one grouping.
From the 1970s onwards various attempts have been made to bring about reunion in North America, but have made little progress outside of the Pacific Coast, where all Christadelphians are now "Central". Reunion efforts continue in the Midwest and Canada.
The current situation is complicated by the presence of a part of the Unamended grouping who hold views compatible with the main worldwide body of Christadelphians and who have succeeded in doctrinal agreement with the "Amended" arm of that body in North America, but have not so far found ways to implement that doctrinal agreement as a basis for fellowship. Some Unamended ecclesias have formally taken the Amended grouping's position on the issue of resurrectional responsibility.
Parallel to the above unity efforts in North America between Amended Christadelphians
Amended Christadelphians
This article refers to a distinction that is today only directly relevant in North America. For more complete information on Christadelphians please see the main article...
and some Unamended Christadelphians, are efforts by Amended Christadelphians
Amended Christadelphians
This article refers to a distinction that is today only directly relevant in North America. For more complete information on Christadelphians please see the main article...
and some Unamended Christadelphians to achieve unity with the CGAF
Church of the Blessed Hope
The Church of the Blessed Hope is a small first-day Adventist Christian body.-Background:...
. The fourth grouping (in terms of numbers) the Berean Christadelphians
Berean Christadelphians
The Berean Christadelphians are a Christian denomination that separated from the main Christadelphian denomination in the 1920s, withdrawing congregational fellowship in the process...
, stand aside from all unity discussions as an exclusive fellowship.
As described by Wilson and Lippy, in general aside from the progress, or otherwise, of local and national unity efforts, Christadelphians in North America continue to regard members of other fellowships as "brethren" and inside the larger denominational circle.
Classification
Locating the Unamended Christadelphians within larger Christendom is not an easy endeavor. According to the Encyclopedia of American Religions the Unamended Christadelphians are members of the BaptistBaptist
Baptists comprise a group of Christian denominations and churches that subscribe to a doctrine that baptism should be performed only for professing believers , and that it must be done by immersion...
tradition of Christian denominations, based on their historical split with the Campbelites (Church of Christ / Disciples of Christ). The Unamended Christadelphians share an eschewing of infant baptism with the Anabaptists of the Reformation. However, the American Religious Data Archives includes Christadelphians under the “Other Group” denominational profiles. As outlined above, the group's doctrinal positions are contrary to most mainstream Christianity, and are recognized to view both Catholic and Protestant denominations as having lost the 1st century beliefs of the apostles. The Unamended Christadelphians could also be identified as one of the 19th century restoration movements, which would better suit their open proclamation that mainstream Christianity is corrupted and adheres to false beliefs. Paul Conkin, in book on American religious reformers, wrote that Unamended Christadelphians remain “the only sect that blends an extreme restorationist or primitivist bent with separatism and Adventism." The millennialism or adventism faith of the Unamended Christadelphians has also grouped the denomination into a broad category with Jehovah’s Witnesses and the Seventh-day Adventist Church
Seventh-day Adventist Church
The Seventh-day Adventist Church is a Protestant Christian denomination distinguished by its observance of Saturday, the original seventh day of the Judeo-Christian week, as the Sabbath, and by its emphasis on the imminent second coming of Jesus Christ...
, despite obvious doctrinal differences.
The previously mentioned references classify Christadelphians as a denomination, but few make the distinction between the differing fellowships. In The Christadelphians in North America, Charles Lippy concluded the Unamended Christadelphians were best considered a sect based on the definitions of sociologists like Max Weber
Max Weber
Karl Emil Maximilian "Max" Weber was a German sociologist and political economist who profoundly influenced social theory, social research, and the discipline of sociology itself...
, Ernst Troeltsch
Ernst Troeltsch
Ernst Troeltsch was a German Protestant theologian and writer on philosophy of religion and philosophy of history, and an influential figure in German thought before 1914...
and Richard Niebuhr. However, he noted the Unamended Christadelphians do not completely fit any single sect typology.
Organization & worship
The fundamental organizational unit of the Unamended ChristadelphiansChristadelphians
Christadelphians is a Christian group that developed in the United Kingdom and North America in the 19th century...
is the local ecclesia. Ecclesia is the transliteration of the Greek ἐκκλησία, the common Greek word for assembly, and is usually translated “church” in the King James Version (example 1 Corinthians 15:19). The word “church” was rejected because of the association with larger Christendom, and it does not have the meaning of an assembly of separated ones. In 2006, the number of organized North American Unamended Christadelphian ecclesias in listed in their “Ecclesial Directory” was 83. Ecclesias were located in twenty-six states and two Canadian provinces. These counts do not include those individuals and families living in areas without an organized ecclesia (so-called isolation). The Unamended have always been few in number, with approximately 1,850 baptized adult members in 2006. The Unamended are a much smaller group than the Central fellowship, which is worldwide and has as many as 50,000 members. Ecclesia size ranges from less than ten baptized members to nearly one hundred. The existence of very small ecclesias has been a feature throughout Christadelphian history. Small ecclesias usually meet in member’s homes for worship services, whereas larger ecclesias usually own or rent a building to serve as a meeting hall. The ecclesia is attended by baptized members, their children, and un-baptized individuals (sometimes referred to as “friends of the Truth” or “guests”).
Number of ecclesias and members, by year
Members
Year (source) Ecclesias Unamended No distinction made
1936[12] 109 2,755
1984[12] ~6,000
1997[10] 95 ~2,000 (2)
2006[19] 83 ~1,850 (2)
(2) Baptized adults only
Baptized males (“brethren” or “brothers”) assume all administration, teaching, and leadership duties in the ecclesia. All duties are uncompensated and on a volunteer basis. Brothers fulfilling the administrative roles (secretary, treasurer, etc.) are selected either by vote of the baptized ecclesial members, by drawing lots, or by virtue of being the only males in the ecclesia. Baptized men in good standing with the ecclesia preside over the memorial service
Eucharist
The Eucharist , also called Holy Communion, the Sacrament of the Altar, the Blessed Sacrament, the Lord's Supper, and other names, is a Christian sacrament or ordinance...
, offer prayers, lecture and teach adult classes. Baptized women (“sisters”) may vote in ecclesia decisions, but do not assume any of the duties taken on by the brethren. Most ecclesias meet at least twice weekly. Once on Sunday for exhortation, the memorial service, and Sunday school. The sisters frequently teach the children’s Sunday school classes. In addition, many ecclesias will meet during the week for Bible study. Some ecclesias also have sisters’ classes, or young persons’ classes during the week.
Each ecclesia is an autonomous entity. No larger formal hierarchical structure exists among the Unamended Christadelphians. Each individual ecclesia is responsible for issues of fellowship and instruction. By historical agreement, individual ecclesias respect each other’s decisions on fellowship regarding an individual. Ecclesias are linked or networked together via three mechanisms. First, publications, particularly the Christadelphian Advocate, serve to spread ecclesial news and propagate Christadelphian doctrines. The Advocate has been so influential, that the Unamended are sometimes referred to as the “Advocate ecclesias”. Second, national or regional fraternal meetings known as Bible schools and gatherings connect a dispersed body. Both Bible schools and gatherings are usually annual occurrences hosted by a local ecclesia, with the only distinction being length. Bible schools traditionally last one week, and gatherings a (long) weekend. At Bible schools and gatherings individuals are exposed to guest teachers and lectures and meet fellow believers from different ecclesias. Both of publications and fraternal meetings maintain doctrinal order through essentially a system of peer-review. Thirdly, family ties link ecclesias across the nation. Family ties are prominent, given the statement of faith lists marriage with an unbelieving person is a belief to be rejected.
Social views
Based on Biblical texts, such as James 4:4 (“Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”) and 1 John 2:15–16 (“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.”), the Unamended see the world as fundamentally evil and in contrast to God’s will. Therefore, baptized members see themselves as “strangers and pilgrims on earth”(Heb 11:13) and preach a degree of separatism from the world at large. This is not a monastic view, but attempt to prefer biblical study and fellowship over the offerings of the world.Unamended Christadelphians recognize the world as belonging to God, and they are servants of God and Christ. They refrain from politics, voting, and jury duty. From the founding of the Christadelphians, the group have been conscientious objectors.