Ecclesial Guide - CBM Edition

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Ecclesial Guide - CBM Edition

 

Original Edition compiled by Robert Roberts 1883

Abridged and adapted by Alan Eyre, Roy Lindo, Sydney Tomlinson 1965

This edition with foreword by Harry Tennant 1971

 

A Guide to the conducting of Christadelphian Ecclesial Affairs

 

FOREWORD

 

Every true ecclesia is part of the One Ecclesia of Christ. He is the Head and the only infallible guide. Ecclesial affairs should be con­ducted in his name. A spirit of service (not of superiority) should characterise the words and actions of every member whatever ecclesial work he does. Each faithful member is a member of the body of Christ (2 Timothy 2). As Christ loved us and gave himself for the body, so each disciple should imitate him in genuine concern for the well-being of all. No one should seek his own advantage or aspire to ecclesial office for self-glory.

 

It is an honour to belong to an ecclesia of the Lord Jesus Christ in whatever part of the world it might be, whether the ecclesia be large or small, long-established or newly planted. It is a disgrace to dishonour the call of Christ, to neglect his service or bring shame to the ecclesia in which we are enrolled.

 

Alongside these high and proper ideals, each ecclesia has to run its everyday affairs. Perfectly executed, these communal opera­tions are reflections of the spirit of the Kingdom of God to which we are called. Unity, harmony, order, zeal, sympathy, meekness, holiness, righteousness and peace should be manifest in the behaviour and arrangements.

 

There is no set of rules within the pages of the Bible, Instead we have to glean from the words of the Lord and of his apostles how the first ecclesias conducted their business and behaved themselves in times of joy and sorrow, in poverty and abundance, in faithfulness and under threat of heresy, the stain of ungodliness and persecution. The pages which follow set out reasonable and practical procedures arising directly or indirectly from such a study of the Scriptures. They are commended to the use of ecclesias today. May he who “walks among the candlesticks” (Revelation 2:1) continue to enlighten and befriend the Christadelphian ecclesias of the last days.

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1. The overall purpose

 

The purpose of every Christadelphian ecclesia is to organise in a unity of fellowship those who believe the gospel preached in New Testament times, for whom Jesus Christ is Lord of their lives, and who love his appearing.

 

2. The word “ecclesia”

 

The word ecclesia is the Greek word translated “church” in our English Bible. Christadelphians use this word because, while many people think of a church as a building, the original word “ecclesia” means “a gathering together” of God’s people.

 

3. The word “Christadelphian”

 

This means “Brethren in Christ” and has been used since 1864. At that time the American Civil War made it necessary for the body to have a single distinctive name in order to obtain legal exemption for members from compulsory military service.

 

4. Our Head

 

The only head of the Christadelphian brotherhood is Christ Jesus. This is fundamental to all our ecclesial arrangements. “One is your Master, even Christ, and you are all brethren” (Matthew 23:8). Any spirit of Human domination is utterly foreign to the principles of our community

 

5. Baptism

 

Baptism is the only scriptural means of entry into the spiritual body of Christ. Before it a man or woman is “alienated from God by wicked works”, blindness or merely ignorance (Ephesians 2:12; 4:18!. Through baptism he becomes a child of God, and thereafter must continue faithfully in well-doing. For baptism to be valid and effective there should be

1. a serious disposition to follow God and a heartfelt repentance for the errors, misdeeds and ignorance of the past.
    
   
2. a sound knowledge of the faith “once for all delivered to the saints” (Jude 3), commensurate with the age and intelligence of the candidate.
    
   
3. “fruits meet for repentance” - that is, a clear indication that the candidate intends to rise to “newness of life”, a life based upon the life and example of the Lord Jesus Christ.
   

It is the duty of the ecclesia to ensure by means of a careful interview of each candidate that these requirements are met. It is a tremendous privilege to be baptized as a Christadelphian and it must never be undertaken lightly.

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6. Interviewing the candidate

 

This should be carried out by not less than two of the arranging brethren of the nearest ecclesia. If necessary, help from another ecclesia can be obtained. The interview should be carried out in a friendly manner and not made into a long examination. But the candidate should be encouraged to answer as far as possible unaided by others, since it is the extent of his knowledge which is the essential qualification for baptism. He should try to support his answers by scriptural references.

 

7. The baptismal ceremony

 

It does not matter who performs the mechanical part because if it is done in obedience to the apostolic command it is an apostolic act. It is usual for two brethren to assist one another in immersing a candidate. The nature of the water does not matter —it can be equally well carried out in river, sea, pool or bath, provided that it is done publicly before witnesses and the candidate is completely covered by the water. If a candidate lives at a distance from an ecclesia it is preferable for the baptism to be performed in their presence. But if this is not practicable, the baptism can still take place in the presence of the immersing brother. The common prac­tice among some sects of “saving up” candidates for a special “mass baptism” is unscriptural. When there is obedience and proof of readiness, and the ecclesia, or immersing brother, has been informed of this, the baptism should be performed as soon as practicable. It is a wise practice for an appropriate reading from the Scriptures and hymns to accompany the baptismal ceremony.

 

8. The baptismal Name

 

When the candidate is ready the immerser asks him: “Do you believe the things concerning the Kingdom of God and the Name of Jesus Christ?” When the person to be immersed has said “Yes, I do” the immerser says: “Upon this public confession of your faith, you are baptized, by God’s commandment, into the name of the Father, and of the Son, and of the Holy Spirit, for the remission of your sins.” Then the act of immersion is performed. As regards the form of words, it is better to say “baptized into the name of the Father, and of the Son, and of the Holy Spirit”, than simply “baptized into the Lord Jesus”, for this reason: the first form of words keeps the truth concerning Jesus in the foreground -that he is the manifestation of the Father by the Holy Spirit and that what he did, he did not of himself as a man. To use the name of Jesus alone leaves the way open for the idea to grow up that Jesus came in his own name (which he expressly says he did not), and not in his Father’s Name (which he expressly says he did).

 

9. The right hand of fellowship

 

On the first occasion that the newly baptized member is present at the ecclesia’s breaking of bread meeting the right hand of fellowship is extended by the president to him as a token of welcome. It is customary to do this while the brethren and sisters stand, and is followed by an appropriate hymn or anthem.

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10. The beginning of an Ecclesia

 

If more than one obey the truth together, the weekly breaking of bread will be an enjoyable exercise, and the nucleus of an ecclesia will have been formed. A first necessity in such a case will be a room to meet in. At first it is wise for a small group in a new area to be attached to the membership of the nearest established ecclesia, until the numbers make it practicable to become a separate ecclesia. It will probably be sufficient at first for a company of two or three to meet m the home of one of them. But this is not wise as a lasting arrangement It is better for brethren to have a separate place for the proclamation of the truth It certainly enables them more effectively to discharge their function as witnesses of the truth than when their meetings are in a private house.

 

11. The meeting place

 

This need not be large or substantial at first. There are many great church buildings where the spirit of Christ is not to be found. The members of even a small ecclesia can often do much themselves towards construction and maintenance of a modest place of worship and witness, using local resources and their labour freely given to the Lord. Christadelphians have jealously guarded the tradition “Freely you have received, freely give”. They never appeal to non-Christadelphians for money for buildings or any other purpose. They seek to impress people not by the largeness of their buildings but by the largeness of their hearts.

 

12. The objects of ecclesial work

 

The objects of ecclesial operations are twofold: (1) the refresh­ment, building up, encouragement and strengthening of the members, and (2) the preaching of the light of the truth to friends and seekers. It is not our duty to condemn other men: Jesus alone will reveal the motives and search the hearts of mankind.

 

13. Arrangements within the Ecclesia

 

In all communities, large and small, there must be order and mutual submission, in order to attain the objects of their existence. Much can be done by the loving co-operation of brethren and sisters who follow the Lord. In fact, little or no ecclesial government would be necessary if all who profess the name of Christ were always con­trolled by the mind of Christ - a mind swayed by the love of God and the love of man. The simplest rules would be easy to carry out in a community so made up. The only practicable basis of order in the circumstances existing in our age is that of mutual consent. The principle of government by consent can only be practically applied by listening to the counsel and advice of brethren of maturity and spiritual experience, and when their counsel has been carefully weighed, accepting the decisions of the majority. What other principle can be acted upon? Shall many submit to the few7 Is it not more reasonable that in matters of general convenience the lesser number should submit to the greater? There is no other practicable alternative in the absence of our Master. It is a principle that may give excellent results if the commandments of Christ are followed by his true disciples.

 

14. Servants not masters

 

The great principle which must inspire every ecclesia is the one laid down by Jesus himself: “He that is greatest among you, let him be as the younger; and he that is chief, as he that serves” (Luke 22:26). The appointment of brethren to certain duties is not the appointment of men to exercise authority, but of men to serve. For this reason it is wise to speak of them all, whatever their duties, as “serving brethren”. It is wise to attach the term ‘brother’ to every appointment— recording brother, door-keeping brother and so on. All such brethren are only performing duties for the good of the rest. They have different duties, but all are brethren. It is important to remember this all the time. Christ places this principle foremost: “One is your Master, even Christ, and you are all brethren.” This truth, with many other beautiful features which were originally a part of the house of Christ, has disappeared from most “churches” professing the name of Christ. Having returned to it, let us hold on to it. There must be no authority, only service. As it is impossible for the ecclesia as a whole to do the things that are to be done, it requests individual members to accept the serious responsibility of doing them on its behalf.

 

15. The servants of the Ecclesia

 

Many ecclesias appoint the following servants: recording brother, treasurer or finance brother, a small number of arranging brethren, presiding and speaking brethren, librarian, keeper of table, hall stewards, server of emblems, Sunday School superintendent, welfare committee and others according to the size and circum­stances of the ecclesia. Some of these duties sisters can carry out: keeper of table, organist, librarian, Sunday School worker, treasurer. The presiding and speaking duties of the ecclesia when brethren are present should be carried out by the brethren in con­formity with 1 Timothy 2:12.

 

In some parts of the world (e.g. parts of Africa) all ecclesial arrangements are in the hands of one or more appointed “elders”.

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16. Qualifications of serving brethren

 

Paul defines these in 1 Timothy 3 and Titus 1, and every effort should be made to follow his apostolic instructions. The most pro­minent brother or sister or the one who talks the most or the loudest is not necessarily the most suitable. Clearly the only true “authority” is moral and spiritual experience and excellence.

 

17. Arranging Brethren (elders)

 

Arranging brethren (or “elders”) ought to be, above all things, men of brotherly spirit. This is the first qualification— a point liable to be overlooked in young ecclesias. If it be asked, How is a brotherly spirit to be known? the answer is, By the test of the command­ments of Christ: are they obeyed? If so, the man has a brotherly spirit. Are they not observed in the man’s conduct? Then he is not a brotherly man, and not suitable, however great his practical abilities may be. Of course, to expect perfection is both impossible and foolish, and perhaps one outstanding quality which is really essential in any arranging and recording brother is that stated by Paul: “kindly to every one” (2 Timothy 2:24). Pride in any brother or sister with duties to carry out for the ecclesia is an abomination. The recording brother particularly should be discreet, not easily upset or liable to take offence —in fact a gentleman.

 

18. Duties of the Recording Brother

 

The recording brother of a Christadelphian ecclesia is not a “parson”; his duty is to carry out the wishes of the ecclesia, guiding them at the same time into scriptural principles of action. He and the arranging brethren should seek to obtain the feeling and wishes of the ecclesia before making decisions other than the most trivial ones.

 

19. Duties of the Treasurer

 

As the holder of the bag, the principal quality in any treasurer is trustworthiness. It is significant that of all the twelve apostles the only one who became a failure was the one appointed to be treasurer. In an ecclesia of the living God it is needful that besides this quality he also exhibit the mind of Christ. He must be a safe keeper of all monies. He ought to defend the bag from encroach­ment as much as if it were his own private purse. He will mix the enthusiasm of the servant of Christ with the care, forethought and accuracy of a banker. A clear and full record of all receipts and payments, in conjunction with the recording brother, and a clear report at each business meeting, completes his part —an essential, honourable, though humble part.

 

20. Business Meetings

 

Full business meetings of the ecclesia should be held not less than once every six months, preferably once quarterly, and at the annual meeting ecclesial servants should be appointed and the ecclesial constitution (where it exists) read. In order to prevent ecclesial meetings becoming merely social clubs, at which worldly matters distract the minds of members, and the realities of God’s will are driven into the distance, it ought to be an absolute rule that no business discussion should take place at the breaking of bread or public meetings of the ecclesia. A separate meeting should always be held, even if it follows the other meetings, and a special opening prayer indicates that a business meeting has begun. It goes without saying that a business meeting at which there is strife and contention is a disgrace to any ecclesia. It is most impor­tant that a brother of tried experience should preside at an ecclesial business meeting, though not necessarily the recording brother or one of the arranging brethren.

 

In parts of Africa the above arrangements will be modified in accordance with established ecclesial practice.

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21. Cases of sin and withdrawal

 

Withdrawal is a serious step, and ought not to be taken lightly against any brother. It erects a barrier not easily removed. It ought never to be taken unless all the resources of the scriptural rule of procedure have been exhausted. First, there must be a recognition that the best of us fail. We are all beset by infirmity. If we recog­nise this, we shall be very forbearing and charitable. If, however, the sin committed is such as to cause public offence and therefore too grievous to be allowed within the ecclesia, or is one of the offences stated in the New Testament as requiring withdrawal, the decision to withdraw its fellowship must be made on a scrip­tural basis by the ecclesia as a whole.

 

It is most important that the facts in the case be proved, clearly evident to all and not merely the result of gossip, which is a very unreliable guide. If a case of error or unworthy walk becomes clearly known, the procedure is as follows:

1. A brother or sister should speak to the offender alone with a view to the change of heart.
   
2. If this is unsuccessful, one or two others should go along with the same end in view.
   
3. Only in the event of these failing is the matter to be mentioned to the ecclesia. It is then the ecclesia’s part to bring their whole influence to bear upon the offender to forsake his evil ways. Only when this has failed are we at liberty to withdraw. Withdrawal means that those withdrawing do modestly and sorrowfully step aside from the offender for fear of implication in his offence. Expulsion is a different thing and generates an arrogant attitude.
   

22. Return to fellowship

 

If care is to be exercised before withdrawal, it is equally necessary before an erring member resumes his or her place at the Lord’s table Any such member should be carefully interviewed in a humble spirit by two arranging brethren before being invited to resume fellowship. Obviously, there must be a genuine desire to put away the manner of life which has caused the separation.

 

23. Disputes: (1) Personal offences

 

In practice, most of these are so small that the exercise of a little Christian love will both prevent and heal them. “Taking offence” is as bad as “giving offence”. But if a really serious misunderstanding does arise, it is the duty of each to meet the other and put the matter right at once, in a spirit of forgiveness. Those who do not forgive will not be forgiven by Cod.

 

24. Disputes: (2) A dissatisfied group within the Ecclesia

 

Brethren must be one body, and they must submit to one another. It is a scriptural requirement that each brother and sister must meet at the table of the Lord as often as possible on the first day of the week. Nothing can justify a brother or sister wilfully absenting himself or herself from the breaking of bread. Such will deceive themselves if they think they can do in private what should be done with the assembly. It is immature for a group who cannot have their own way to separate themselves from the constituted assembly. In such a case the minority will bear their disappointment and conform to the decision of the majority. They will be enabled to do this more easily if they remember the apostolic command to submit to one another. Those following Christ will be more concerned to subject themselves to the apostolic instruction than imposing it on others. If, instead of submitting, they separate themselves, they put themselves in a false position. Their action would imply that a disappointed minority can always leave a meeting where their wishes cannot prevail. Such a doctrine is fraught with confusion and ruin. Only if a majority should decide upon something that very clearly involves denial of the truth, the minority might then have to consider whether continued fellowship with the majority would not be inconsistent with their duty to Christ. But even then, these should seek the counsel and advice of brethren of wide experience in the brotherhood before taking such a serious step.

 

25. The need for humility

 

In all matters involving disputes and offences the great need is for humility. It is humbling to the offended to have to go and see the person who has offended him. If a brother or sister, or group of members, are too proud to submit to this, they are self-condemned: for the proud are an abomination to God.

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26. Ecclesial constitution

 

When the ecclesia has reached approximately twenty-five members the time may be opportune to draw up an ecclesial con­stitution incorporating the principles outlined in this guide. The advice of another ecclesia possessing a constitution should always be sought by way of guidance.

 

27. Formation of a new Ecclesia

 

This must always be done with the full, joyful blessing of the ecclesia to which the members of the proposed new ecclesia already belong. Christadelphians do not recognise ecclesias formed as a result of quarrelling and strife.

 

28. Sunday Schools

 

Every effort should be made by an ecclesia to arrange a Sunday School to which the brethren and sisters can send their children. This is most important for the continued life and progress of the ecclesia. There have been ecclesias which have actually died through failure to attend to this vital source of future ecclesial membership and strength. Parents may not find it easy to get their children to the Sunday School in a large city, but effort brings ultimate reward. The teaching of the Sunday School scholars is a privilege which brethren and sisters should learn to look upon as a most important work for the Lord.

 

29. Upholding the highest standards

 

It is the solemn duty of the ecclesia to uphold the highest stan­dards of life in Christ. There are two aspects of the holy life which assume special importance. The first of these concerns marriage. In some parts of the world the prevailing mating behaviour is not Christian for the most part, and only a combination of sound teaching and clear example by responsible brethren and sisters will demonstrate that our standards are those of the Lord Jesus. Throughout the world Christadelphians are known for the strength of their family life and the love which pervades their homes. It is both sound apostolic practice and common sense that there will be a better foundation for a true spiritual home if brethren and sisters marry “in the Lord”, and this should be the accepted pattern. The ecclesia should show by appropriate means its disapproval of marriage outside the faith, though the difficulties of some young members of small ecclesias and in isolation clearly need sym­pathetic understanding. The ecclesia also must set its face firmly against the prevailing irresponsibility in mating and parenthood.

 

The second aspect of the Christ-life in which ecclesial guidance will be needed at ail times is in regard to our position as “strangers and pilgrims” in this world. We are citizens of the “age to come”. There is a constant temptation to compromise this faithful position by involvement in party politics, union agitations and other forms of activity which divide men asunder. The gospel we preach unites men in Christ. The ecclesia should make its position clear to members and friends —that it is far above petty, selfish political strife and concerned only with the “gospel of peace”.

 

30. The true secret of success

 

This lies in the rich indwelling of the word of Christ in each individual member of the ecclesia —a state to be attained only by the daily and prayerful reading of the Scriptures. When every mind is influenced by the Word, the worst rules carry the ecclesia forward smoothly. When it is otherwise, failure is certain. The system of daily readings known as The Bible Companion has been used by the Christadelphians for well over a hundred years. In many ecclesias every new member is given a copy.

 

“Finally, brethren, be of one mind, live in peace; and the God of love and peace shall be with you.” (2 Corinthians 13:11)

 

Alan Eyre, Roy Lindo, Sydney Tomlinson, Harry Tennant

Christadelphian Bible Mission

 

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