Our Christadelphian movement got its name from the English son of a Dissenting minister with the same name John Thomas.

Born in Hoxton Square, Hackney, London, on 12 April 1805, in a family coming from French Huguenot refugees John Thomas moved regularly from one place to an other, where his father took up various pastorships.

The pastor's son, having an interest in biology and the human being, trained as a surgeon. He was also interested in searching or going deeper in certain aspects of biology and chemistry. He managed to get several learned medical articles published in the respected weekly peer-reviewed general medical journal "The Lancet", one of which argued in favour of the importance of the use of corpses for the study of medicine (it at that time still being illegal in England to dissect corpses).

When he went to the "New World" he became convinced by the Restoration Movement of the need for baptism and joined them in October 1832, the year that a group of reformers led by the Campbells merged with a similar movement of theirs that began under the leadership of Barton W. Stone in Kentucky. The Scots-Irish immigrant who had become an ordained minister in the United States and with his father Thomas Campbell as a leader, worked for a reform, historically known as the Restoration Movement, and by some as the "Stone-Campbell Movement." Thomas could find himself in those non-denominational Christian churches, which stressed reliance on scripture and few essentials. It was Alexander Campbell who encouraged John Thomas to become an evangelist.

Dr. Thomas spent his time in that land full expectations, travelling around the eastern States of America preaching, until eventually settling down as a preacher in Philadelphia. It was here on 1 January 1834 that he married Ellen Hunt.

In the 1840s Thomas admired the willingness of the the Millerites and/or Adventists to question orthodox beliefs and agreed with their belief in the second coming of Christ and the founding of a millennial age upon Jesus his return.

In 1846 he travelled to New York where he gave a series of lectures covering 30 doctrinal subjects that later formed part of his book Elpis Israel - An Exposition of the Kingdom of God (The Hope of Israel) with its 3 parts: The Rudiments Of The World, The Things Of The Kingdom Of God And Of Jesus Christ and The Kingdoms Of The World In Their Relation To The Kingdom Of God.

The greatest misunderstanding by lots of non-Christadelphian people is that they think Thomas presented himself as a prophet or having him writing that book inspired by God. We consider the founder of our movement a fallible human being like any other human being. Never did Dr. Thomas present himself as a prophetic teacher and his followers also do not see, the book Elpis Israel as inspired by God, but rather as his personal deep and accurate study of The Bible, written by a lover of God, in his time of age, influenced by the then common ways of life.

I am one of the old brethren who was taught the Truth by Dr. Thomas on his last visit to Birmingham, and one of those who still retain the highest regards and appreciation of what he has left this generation in his books.

I have also the priceless additional works of our late Brother Roberts, from whom I have never for one moment swerved during my course, for these men always appealed to me as messengers from God.

I wish to express my appreciation of the efforts being made — and also to say I endorse the courageous impeachment of the men and the ecclesias which, while professing faithfulness to the sacred claims of Divine truth, are found pandering to the thoughts and principles of the outer darkness.

Philip Hall

As Paul spiritually begat Onesimus, so Doctor Thomas, either directly or remotely, has spiritually begotten us. His writings are as powerful to instruct today as they were when "Elpis Israel" first appeared. But what about Doctor Thomas's mistakes?

These are not so likely to hinder any one's obedience to the Truth as is the discouragement of those who, by loud and insistent criticism, turn many away from his peerless expositions. If what we deem to be error calls for notice, let us take it in hand meekly and humbly, just as we should deal with a parent's error.

The fruit of the Doctor's teaching is to be seen in hundreds of ecclesias and in thousands of brethren rejoicing in a knowledge of the Gospel. What can his critics show as the result of their efforts? Time spent in handing on the Doctor's instruction will make both ourselves and others wise unto salvation. Those who thus occupy themselves are not likely to devote much time and energy to Doctor Thomas's shortcomings.

(Sister) C. H. Jannaway.

Dr. Thomas did not “write for a living” forced out of his medical practice by the work created by his unpaid and unsupported efforts for the Truth. He wrote, too, in the first instance, not "for a class of readers", for they did not exist to be written for. He wrote for the public — the world as yet unbroken by the Truth; it was the ability with which he wrote, both as to his English vernacular and his linguistic accomplishments, that has developed the "class of readers"that now give thanks to the man.

R. Roberts

Dr. Thomas repudiates Authority

IfI were to consent (to give an authoritative voice), I should be set down as a pope at once. Let the voice of the Truth in fraternal and kind contention for the Faith be the authority for each. There are partisan adherents to all causes, who surrender their minds to personal authority, and endorse whatever comes from that source without examination. I am opposed to "authoritative voices", other than the voices of the Prophets and Apostles, and even theirs must be understood to be beneficial.

Dr. J. Thomas

When the Military Service Question was troubling the brotherhood, and fear of Conscription, and consequent amalgamation with the world was upon us, we looked around for the voice that would "cry aloud and spare not". There were a few brethren up and down the country alive to the situation, and striving to arouse the Household; but they, hard worked employees, had little spare time; while supposed leaders, here and there, said "non-combatant service was all we could expect, or were likely to get". They suggested that the brethren should even consent to "don khaki", and " leave it to God" to preserve them from using the sword! Thus, without a living voice to lead us, we were directed to a 50-year-old "Christadelphian", and found Brother Roberts exhorting his readers to heed Dr.Thomas's counsel:

— "As Brethren of Christ, owing allegiance only to Him, as King of Israel, positively refuse, under any circumstances whatever, to engage in the armies and navies of any Government"

.That outspoken, clear, and unmistakable counsel of Dr. Thomas, mounted and framed by Brother Roberts, inspired us; the "London Standing Committee" was formed, and God blessed their efforts in the way known and read of men. The brotherhood were kept "with-out the camp". Yet the suggestion is now made to reprint "Eureka" and other "works of Dr. Thomas", but "not to reproduce verbatim et litteratim" all the utterances of the Author! What true Christadelphian will buy "Eureka" or "Elpis Israel" mutilated by those who objected to the outspoken language of the Doctor which roused the Brethren to action in relation to Military Service — his language about the "Devil's Armies", etc. But, our readers will be glad to hear that Brother C. C.Walker has not consented to reset "Eureka" (see "TheChristadelphian ", 1921, p. 122); but is having it reprinted from the original plates. Footnotes, or Editorial Notes, if you like; but a mutilated "Eureka" or a censored "Elpis Israel" no, not at any price. These remarks also apply to the works of Brother Roberts. We want to know what he and Dr. Thomas actually wrote, not what a publisher thinks they ought to have written.

F. G. J

Aware of not having enough knowledge about the different religious thoughts circulating in Christendom, he became confronted with in his first trip from Europe to America, he was eager to dig deeper into the text of the Bible to compare them with what clergy said and people thought it said

From his study he came to see he had to bring changes in what he originally believed. Talking about what he encountered in the Scriptures he also came to understand more people wanted to learn more. From giving talks in open air and in churches he came to understand he better could follow the custom of the time to publish his ideas. Therefore, he became an editor of his own periodicals such as the Herald of the Future Age and the “Herald of the Kingdom and Age to Come.” From an early stage these were controversial. For instance, he accepted the view that as a non creedal movement they were forming a restoration of Christianity and used it to assert that those who joined from other churches (such as the Baptists) needed to be rebaptised. In this view a creed was a sign of being part of the apostasy that he contended against.

After having thought about the position of us human beings in the creation he published a magazine called “The Apostolic Advocate”. In the first edition he set out a long list of questions about the nature of man, mortality, death and the judgment and asked for “information.” There is some antecedent to his thoughts on this matter in that when he was a doctor he wrote several articles for the Lancet magazine, including one as a non believer on the question of whether man had as part of his makeup an immortal soul. It was on these issues in particular that the Christadelphians later emerged as a group with an interpretation of the entire scriptures based upon materialism. The questions he tried to tackle brought even more questions and discussions. The controversies eventually hardened his position from one of asking for information to come to doubt all mainstream Christian doctrines, considering them all coming from paganism.

For him conditioning and control by religious leaders had blinded everyone to reaching the conclusions he had reached and despite the broad plea for Christian unity the Restoration Movement was no different.

It is a gratification to the writer to be able to say that he has left his home, 4,000 miles in the south-west; that he has travelled twice through Britain; delivered 170 addresses to the people; sat up early and late conversing with them on the things of the Kingdom, and written this work ("Elpis Israel"), that he may leave a testimony behind him, and as yet he has received no more than four shillings over his travelling expenses. He mentions this that the reader may be able to acquit him of being a trader in religion, and that what he says in this book concerning the "scriptural merchants"may not lose its point under the supposition that he also is one of the wealthy and thriving firm.

Dr. J. Thomas

"I John Thomas of the Parish of Bickenhill in the County of Warwick being about to sail for New York in the steamer Idaho Captain Cutting on May 4th and being of sound mind and memory do make and publish this my last will and testament hereby intending to dispose of all the estate whereof if I shall die seised or possessed or in any wise entitled to. I order and direct my executors hereinafter named to pay all my just debts and funeral expenses as soon after my death as conveniently may be.

I order that being dead I myself be not deposited in so-called "consecrated ground" but in some portion of our common mother undefiled by the Episcopal or Presbyterial mummery of the Harlot Daughters of Rome on either side of the Tweed nor is any person popish priest or non-conformist minister ordained or unordained (all of them dealers in the merchandise of the Apostasy and traders in the "bodies and souls of men") to be permitted to read pray preach or in any way officiate in committing me myself (not a fraction or part of me) to my temporary resting or sleeping in the ground. But as someone or more must put me there I will that a Brother of Christ of good standing and repute among immersed believers of the Gospel Paul preached and commonly known among men by the name of Christadelphians read as my living representatives on the occasion so that though dead I may yet speak through him declaring to the spectators the faith in which I died and previously lived for many years and earnestly contended for either an address written by myself or in default of this Job xix.25-29; Rom. xiv. 7-12; 2 Cor. v. 10; 1 Cor. xv.; 2 Tim.iv. 7, 8, to be read in the order quoted then cover up and without sorrowing leave me to a brief repose until I hear "the Voice of the Archangel and the trump of God" when the earth will cast me out and I shall awake to sleep the sleep of death no more. Having thus comfortably and decently disposed of me my executors are to attend to the disposition of my effects", etc

After reciting his wishes concerning the welfare of his wife (Sister Thomas) and their daughter (Sister Lasius) Dr. Thomas goes on to say:

— "All the property in trust of "Elpis Israel" *Eureka" and any other meritorious works in harmony with their exposition of 'The Word' the profits of which publications shall augment the fund which shall become the nucleus in the hands of my executors as manager and treasurer of a publication society to be styled THE CHRISTADELPHIAN SOCIETY in the organisation and constitution of which they may add to their two selves as many known tried and earnest Christadelphians as they may deem advantageous to the enterprise the object of which is the promotion of the Truth as preached by the Apostles and the emancipation of Society from the unhallowed and demoralising and God-dishonouring traditions of the Romish and Protestant Apostasy ministered by its "priests" "clergy-men" and "ministers".

In execution of this my Will I do hereby nominate constitute and appoint Robert Roberts now of 64 Belgrave Road Birmingham and Thomas Bosher of 7 Bishopsgate Street Without London my executors of this my last Will and Testament".

The Will is signed JOHN THOMAS (L.S.), and dated 2nd May, 1870.

F. G. J.

Dr. Thomas showed by the terms of his Will that he foresaw the danger of any monopoly in the work of propaganda; for he desired his Executors and Trustees to seek the aid of other tried Christadelphians. This, the writer knows, Brother Roberts did.

Of late years, however, so far as what should be "our magazine" is concerned, tried Christadelphians have been so few and far between, that apparently the Community needs to be exhorted on "dumb dogs that cannot bark" (Isaiah lvi. 10)

.Surely in Birmingham alone, with over 1,300 members, some brother could be found to assist the Editor and thus occupy the space given over every month to sheer outsiders. We appeal to such to come to the Editor's help and remove the reproach. Maybe, however, the brethren are too modest to intrude upon the Editor's sanctum. Possibly. Then we hope the Editor will comply with Dr. Thomas's "Will" and seek the aid of such "tried Christadelphians". We know they are ready and willing. The evidence is found in this book. Over forty tried brethren were asked, and only two held back.

F. G. J.

You have a fine field before you in Britain, which is full of "high things that exalt themselves above the knowledge of God". There are the State and Dissenting forces of blasphemy claiming to be Christian, which so long as they reign in the hearts of the people, intoxicate them, and prevent their reception, yea, even their attention to the Truth. Attack them, and give them no quarter. Never mind the outcry of the faint-hearted. Cleave Satan in all their forms, from head to crotch, with the sharp two-edged sword of the Spirit, which sympathisers will term reviling, but the Apostles, an earnest contention for the faith once for all delivered to the saints against all things thereunto opposed.

I feel a rising impatience when I read the drivelling nonsense proceeding out of the mouths of "dignitaries"and "divines" — the names and denominations of the Gentile Court. A necessity in Britain is a paper of wide circulation among all classes conducted by an editorship understanding the Truth, and valiant for it to unmask the hypocrisy and ignorance of the clergy of all ranks and degrees, to show what the Truth is, and what it is not; for as people rarely think for themselves, the negation must be shown in perspective, that the Truth may stand out more conspicuously in the fore-front of the picture.

Dr. J. Thomas