When two or three persons are together in the name of Christ, he shall be with them, and they shall be able to feel united under Christ as brothers, sisters or brother and sister in Christ.

It is wrong to think one must be with many to have an acceptable gathering for God or to make a Christian group or church.

In the ancient Roman world, whether civil or religious any gathering of people was called an Ekklēsia (“assembly”).

In Scripture, ekklēsia can refer both to assemblies of people in a nonreligious setting and to organised gatherings of the followers of Christ. The term was also used to describe a regularly constituted legal assembly of the city (Acts 19:39).

When we use the word "Ecclesia" today we think about people who want to come together in the name of Christ, as brothers and sisters of Christ, with his heavenly Father also as their Father, which mean they gather with the intention to show brotherhood as People of God. In many English Bibles the word "ekklesia" is translated with "church" and sometimes with "assembly".

“ And great fear came upon the whole church (ekklesia), and upon all that heard these things.” (Ac 5:11 ASV)

“ And Saul was consenting unto his death. And there arose on that day a great persecution against the church (ekklesia) which was in Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.” (Ac 8:1 ASV)

“ But Saul laid waste the church (ekklesia), entering into every house, and dragging men and women committed them to prison.” (Ac 8:3 ASV)

“ So the church (ekklesia) throughout all Judaea and Galilee and Samaria had peace, being edified; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied.” (Ac 9:31 ASV)

“ But if ye seek anything about other matters, it shall be settled in the regular assembly (ekklesia).” (Ac 19:39 ASV)

Matters were settled in the assembly or ecclesia. Also, today the ecclesia should be a place where all lovers of God and followers of Christ can come together to talk with each other, to discuss matters with each other, to read and study Scriptures with each other and to praise God and share the Breaking of the bread with each other.

The apostle Paul talking about discipline between the brethren uses the word ekklesia for the group of people gathering; the onlookers and those having come to hear. Paul states that the third step of church discipline is to tell the matter “to the ekklēsia.” This likely refers to a local assembly of believers. The universal sense is most fully developed in the letter to the Ephesians (e.g., Eph 1:22; 5:23).

“ And if he refuse to hear them, tell it unto the church (ekklesia) : and if he refuse to hear the church (ekklesia) also, let him be unto thee as the Gentile and the publican.” (Mt 18:17 ASV)

“ and he put all things in subjection under his feet, and gave him to be head over all things to the church (ekklesia) ,” (Eph 1:22 ASV)

“ For the husband is the head of the wife, as Christ also is the head of the church (ekklesia) , being himself the saviour of the body.” (Eph 5:23 ASV)

For Paul, ekklēsia did not always comprise the people gathered together in one locale. This is apparent when he states, “So if the whole ekklēsia comes together …” (1 Cor 14:23), confirming the church was not bound to a specific physical space or a specific building.

One has to see the connection of an "ekklesia" more as the formation of people willing to gather and unite, in a certain way as a unified family of people bound by their relationship to Christ. This is suggested when Paul admonishes the un-brotherly love exhibited by the rich towards the poor when the Corinthians gathered for the Lord’s Supper (1 Cor 11:22). The lack of compassion was antithetical to the idea that ekklēsia represented a coherent family of God. Ekklēsia has a familial connotation elsewhere when Paul draws a parallel between a man’s lack of ability to manage his personal home as a disqualification to serve as an elder managing the ekklēsia of God (1 Tim 3:5).

“ (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?)” (1Ti 3:5 ASV)

When people come into a community of Christ's City of Christadelphia, they shall be able to meet like minded people at their Ekklesia or in any ecclesia, bringing those brothers and sisters together .

The people of God gathered as united people in open air, tents temples and in the synagogue.

Synagōgos or the synagogue first referred to the gathering of God’s people, then to the people who gathered, and finally to the buildings in which they gathered. The first disciples of Jeshua (Christ Jesus) were all Jews like Christ (the Messiah) and went regularly to the temple or synagogue.

The Pharisee Paul who after he had prosecuted followers of the Nazarene rebbe Jeshua (Jesus Christ) converted in an ardent devotee of Jesus Christ. He, too, went out into plain air to tell about that special man of flesh and blood who had given up his life as a ransom for the sins of all.

For the apostles, including Paul, the most important place to come together to study and to talk about the Word of God was the synagogue. When going to places they, in each city they visited, first went to a synagogue with the gospel message. Further they met in private houses, where they took the time to study the scrolls with Jehudim and goyim together gathering with the intention to learn more about Christ's way, the way of life and the way of God.

When Paul talks about the time he went after the people of the Jewish sect The Way he writes: “I persecuted the ekklēsia [singular] of God.” giving an indication that with the Ekklesia he ment the group of people which called themselves "the ecclesia of God" or "gathered people of God". When Paul mentions a particular local gathering of followers of Christ or Christian people, he refers to more than one such gathering calling them ekklēsiae, using the plural ecclesiae instead of the singular ecclesia.

“ and all the brethren that are with me, unto the churches (ekklesiae) of Galatia:” (Ga 1:2 ASV)

“ The churches (ekklesiae) of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church (ekklesia) that is in their house.” (1Co 16:19 ASV)

“ Moreover, brethren, we make known to you the grace of God which hath been given in the churches (ekklesiae) of Macedonia;” (2Co 8:1 ASV)

“ And I was still unknown by face unto the churches (ekklesiae) of Judaea which were in Christ:” (Ga 1:22 ASV)

Those ekklesiae or groups of gatherings afeter some time not only gathered in the synagogue but also in the Nazarene's friends' houses. The synagogue or as House of gathering or Beit Knesset was differently than the Ekklesia in the sense that Paul and the other apostles saw in the gathering of followers of Christ outside the synagogue, more a family group of "brethren and sisters" coming together in a (family) house as citizens of, a heavenly community.

“ whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things.” (Php 3:19 ASV)

“25 Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children. 26 But the Jerusalem that is above is free, which is our mother. 27 For it is written, Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the children of the desolate than of her that hath the husband.” (Ga 4:25-27 ASV)

“18 And he is the head of the body, the church (ellmesoia) : who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it was the good pleasure of the Father that in him should all the fulness dwell; 20 and through him to reconcile all things unto himself, having made peace through the blood of his cross; through him, I say, whether things upon the earth, or things in the heavens. 21 And you, being in time past alienated and enemies in your mind in your evil works, 22 yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreproveable before him: 23 if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister. 24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church;” (Col 1:18-24 ASV)

The local gathering or ekklēsia is, then, the visible manifestation of an eternal and universal commonwealth. The word did not take on a supranational and supratemporal character because of some international or national organizational structure. There in such a community one could find the philagathos the “loving the good” or “loving good people.” Philagathos belongs first and foremost to the vocabulary of the inscriptions used to describe honest folk.In their official praises, a thiasos, a synagōgos, and a synodos mention a member’s propriety, his probity in the exercise of his office, his good relations, and also his respect for the gods in liturgical ceremonies (aretēs heneka kai philagathias tēs eis tēn patrida); above all, effectively demonstrated beneficence is mentioned (eis heautous, SB 1106, 5).

What is especially interesting about this prescript is that Paul does not refer to a Christian assembly in a particular place as in almost all his later letters, but rather to a people, “the assembly of Thessalonian people” (see the similar phrasing in Col. 4:16: “the assembly of the Laodiceans”). Ekklēsia was not a technical religious term, though we often translate it “church.”

For an audience overwhelmingly composed of Macedonian Gentiles “the assembly of Thessalonians” would have conjured up the old Greek democratic assemblies, which were called ekklēsiae. In common usage, ekklēsia was the coming together of the dēmos, not the group of people thus assembled.

Thus the term Ekklesia in the ancient Greek letters refers not to a building but to the active gathering together of believers for worship and fellowship. One might translate it here “the gathered assembly of Thessalonians in God.”

The Jewish and non-Jewish followers of the Nazarene master teacher when they came together were considered an assembly of people “in God the Father and the Lord Jesus Christ."

At first those who passed on their knowledge and wisdom to others through instruction and pedagogical methods gathered in the synagogue, the tent or place where the God of Israel dwelt. As such the dwelling where those Jewish followers of Christ came together were the same were the other Jews gathered to study the scrolls and to worship God. Also for Christ's followers there were built synagogues and certain people were appointed to keep the place in good order and to make arrangements to have gatherings in such a house of God.

“ for he loveth our nation, and himself built us our synagogue.” (Lu 7:5 ASV)

“ And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,” (Mr 5:22 ASV)

“ And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him to come into his house;” (Lu 8:41 ASV)

At the time of the apostles there were different synagogues or meeting places. From such places came also people who wanted to come part of the followers of Christ.

“ But there arose certain of them that were of the synagogue called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.” (Ac 6:9 ASV)

Jesus taught in synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21,39; 3:1; 6:2; Luke 4:15,16,44; 6:6; 13:10; John 6:59) and his disciples did the same, not minding to reason over there and to speak boldly about the Messiah having come. ((Acts 13:5,14; 14:1; 17:1,10,17; 18:4,19; 19:8)After his conversion Saul also started proclaiming Jesus in the synagogues (Acts 9:20).

“ And straightway in the synagogues he proclaimed Jesus, that he is the Son of God.” (Ac 9:20 ASV)

Problem came when more and more Jews were not any more accepting such talks about a "son of God" in their meeting house (the synagogue). Also when more goyim came into that group of followers of the Nazarene, many Jews were not pleased to see them in their sacred place. Therefore, several Jews reacted negatively at those followers of Christ. They started flogging and scourging them in the meeting places which they considered their synagogues (Matt. 10:17; Mark 13:9; Matt. 23:34). But several Jews who started following Jesus were brought before the synagogues (Luke 12:11; Luke 21:12). Saul also came to beat believers in every synagogue (Acts 22:19) and was at first proud that in every synagogue he punished those Jesus' people (Acts 26:11).

The confrontation between Jehudim who were still expecting the Messiah and those who saw Jeshua or Jesus Christ as the Messiah worsened. Dr. Luke found that all in the synagogue who heard those things about Jesus his resurrection and salvation work were furious (Luke 4:28).

“ And they were all filled with wrath in the synagogue, as they heard these things;” (Lu 4:28 ASV)

The aversion against followers of Christ became worse. Those who confessed Christ were not welcome any more in the temple and were put out of the synagogues (John 16:2; 9:22; 12:42).

“ They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.” (Joh 16:2 ASV)

“ These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.” (Joh 9:22 ASV)

“ Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue:” (Joh 12:42 ASV)

Such exclusion of the synagogue made that the believers in Christ Jews and non-Jews had to find other places to come together. Their gatherings or ekklesiae (ecclesiae) happened in open air, on market places, in public and private gardens as well as in public and private houses. Some houses became regular meeting places and were spoken off as their ekklesia (ecclesia).

The synagogue in the Second Temple period was much more than a religious institution. Synagogues served important communal functions in the civic life of Jewish people and could be considered as pivotal institutions in Jewish life that played a major role in enabling communities throughout the world to express their Jewishness, preserving their Jewish identity and communal cohesion, and eventually negotiate the trauma and challenges created by the Temple’s destruction in 70 C.E..Those followers of Christ being refused at those set-apart (or holy) meeting places started to create also some places for them which could have the same fnction. New ekklesiae tipically for followers of Christ and those interested in"The Way" were created.

At those gathering places or ecclesiae was not only spoken about the sent one from God and his followers. Those meeting places next to houses for the study of the Scriptures became houses of worshp of God. Communal prayer and the remembering of the Last Supper, with the Breaking of the bread, became a regular part of the meeting.

The group that,willingly or not, had distanced themselves from the institution of the temple still reflected a response to Jewish circles in Jerusalem and within the temple in particular. It was only many decades after the apostles had died that certain preachers were going to consider themselves as to be honoured priviledged "men of God" being master of and in control of the house which became "the church". That group of priests or clergy moved away from the original setting of the ecclesia and the teachings of Christ. They even went so far to take over many philosophical thoughts and pagan rites, so that they evolved to become what is written about in Scriptures as the Whore of Babylon.

The true followers of Christ became more and more separated from the Jews, but kept to the monotheist view and worship of the God of Israel, the God of Abraham Who is One and not two or three. Today their gathering places, depending on the country and language spoken are called eccleia, ecclesia hall, Christadelphian hall, prayer hall, church hall, kingdom hall, house of God, house of prayer, temple, or like by other Christians, just simply 'church', whilst the group of people or the community or parish is always refered to as the "ecclesia" or the "brothers and sisters" or "brethren and sisters".

Exhorting and lecturing brethren are, to a large extent, the nourishers of the Ecclesia. Let them, therefore, study to make their dishes wholesome and nutritious — "meaty", as the Americans say. How can they do this? By following the teaching and example of Christ and the Apostles. Where this is done the Scriptures will not be given a second place in the preparation of addresses, nor will the writings of Orthodox commentators be flown to for ideas and information in preference to standard Christadelphian works.

. . . What is more sad than to hear a brother set forth, with a flourish of trumpets, questionable thoughts gleaned from Bishop Brown, Canon Jones, and the Rev.John Robinson, whilst displaying the grossest ignorance in regard to Bible truth?

The popular craving is to be "novel" and "original", a craving which is all very well if the gratification of it is confined to discovering new things in the Word, or new ways of enforcing old things in the same precious Book, but very dangerous otherwise.

A. T. Jannaway

Christadelphians are believers in God and Christ who want to be as brethren and sisters of each other and in Christ, making one family united under the cornerstone Christ.

There was unity once in Eden and Christadelphians look forward to the return of such time at a Restored Paradise.

There was unity in Israel which was broken by non-appreciation of Wisdom in ordaining one Meeting Place. The people from the originally Jewish group (considered as a Jewish sect) the Way, wanting to show people the way of and to life, became no longer wanted to enter the Jewish synagogues, and therefore had to make themselves other meeting places or ecclesiae.

Those followers of Christ, who consider themselves as brothers and sisters of each other, are convinced that unity is the complete aim of God. It is the end of His purpose. They also confidently believe that God works this aim out throughout the Bible, which it declares is the One Faith.

Along all sides real Christians or followers of the Biblical Truth, were and shall be harassed. Attackers of real Christians can be found around every corner. Coming closer to the End-times, circumstances have arisen which urgently call for this warning to be repeated.

This time the danger comes also in the form of a cry from the "other side" for “re-union”. This means, so far as we are concerned, that we should abandon our stand, and "join up" with those who, on account of their adopting either Bible-destroying doctrines, or agreeing to tolerate or fellowship those doctrines, are separated from us and meaning to be impossible to come to agree or to live with.

God clearly wants a strong stand from us to choose for Him alone and no other gods. The joining with believers in the Trinity is not in the liking of God and should at all costs be avoided.

On our simple and intelligible basis, we have worked, and by God's blessing have prospered, and on that basis we still stand. Nobody should be afraid when they notice only a few real Christians in his surroundings. We know that Jesus warned that it shall not always be easy and that the road might look very broad but in reality is the path to salvation a small path leading to a narrow gate. Our main concern should be to go on the road to God even when that applies to belonging to a hated church a humiliated community or a crushed society.

Some outsiders may think otherwise but Christadelphians want unity, but let it be genuine, and based upon the Truth. Christadelphians go for unity of faith in the unity of Christ, which upholds unity in mind but also unity of mind and understanding with unity in diversity. To unite ourselves in fellowship with those who hold or tolerate errors subversive of the First Principles and Commandments of Christ, would merely mean a repetition of friction and division. This point cannot be too closely pressed home on those who are clamouring for re-union.

Amalgamation with Binary or Trinary churches can only be a terribly serious mistake, not to say a calamity.

All those who love God can only choose to be united with other sincere lovers of God. We should not be afraid to show our unity with Christ and with God, by our stubborn mentality to go on our own if necessary, even when we would be one very small congregation or a small church of very few Christadelphians. As United people under Christ Christadelphians we shall not be afraid to unite in strength to keep our ecclesia in modern times.

The apostles asked their followers to withdraw themselves from every brother that walked disorderly or to walk away from those people who insisted on keeping to heathen traditions. Our orders — backed up by our master Jesus — are to refuse to have anything to do with those who are lazy and refuse to work the way we are taught by the Word of God. We shouldn’t act as if everything is just fine when one of our Christian companions is promiscuous or crooked, is flip with God or rude to friends, gets drunk or becomes greedy and predatory. Every real Christian should know that he or she can’t just go along with this, treating it as acceptable behaviour. From a Christadelphian as well as from every person who calls himself or herself a Christian, there is expected a certain attitude Christ worthy.

Every community should also protect itself and shall not permit those who live not according to God's Will to freeload on the rest. The apostles provided an example of diligence, hoping it would prove contagious. All Christadelphians should do likewise.

Christadelphians can not tolerate that their community would be defiled by wrong unscriptural teachings. As a religious community we may not slack off in doing our duty. In case we find a person or people who go against the teachings of the Lord we should point out such a person and refuse to subsidise his or her freeloading. Maybe then he or she will think twice. But we always shall be careful not to consider the other thinkers as enemies we shall not want to encounter. For sure we also should go up to those enemies and talk with them about the Biblical Truth. We shall ask such a person to sit down and talk about the problem as someone who cares. Though we should not let ignorant windbags who infect the air with germs of envy, controversy, bad-mouthing, suspicious rumours enter and defile the ecclesia. Eventually there shall be a chance an epidemic of backstabbing, and truth becomes a distant memory. Let us always be aware that they think religion is a way to make a fast buck.

“6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us. 7 For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; 8 neither did we eat bread for nought at any man’s hand, but in labor and travail, working night and day, that we might not burden any of you: 9 not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us. 10 For even when we were with you, this we commanded you, If any will not work, neither let him eat. 11 For we hear of some that walk among you disorderly, that work not at all, but are busybodies. 12 Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well-doing. 14 And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed. 15 And yet count him not as an enemy, but admonish him as a brother.” (2Th 3:6-15 ASV)

“ but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.” (1Co 5:11 ASV)

“3 If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; 4 he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings, 5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.” (1Ti 6:3-5 ASV)

In the City of Christ, or Christadelphia, always the integrity of the fellowship shall and should be taken care of. This implies that anyone who gets so progressive in his thinking that he walks out on the teaching of Christ, walks out on God. Naturally we shall more than once be confronted with people who adhere and admire other teachings than those of the Bible. If anyone shows up who doesn’t hold to the Biblical teaching, the community of believers in the One God should not unite with such a person or group. After several trials to bring him or her to the senses and to Biblical views, when that person or group still does not come to accept or agree with what is written in the Bible, invite him to run of the place.to be done with him or that group.

“9 Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. 10 If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting:” (2Jo 1:9-10 ASV)

“ A factious man after a first and second admonition refuse;” (Tit 3:10 ASV)

Fellowship is not only a matter of common tenets of faith, it is also a common way of life, whereby all shall try to live according the Biblical views, and according to the Law of God, which is above any human law.

It is true when not such a big group, being in the minority, people may get discouraged. Discouragement often knocks on the door of the lonely, sick and elderly. By letting them feel the unity and showing the value of the brotherhood, all should take up the responsibility to keep proclaiming the Good News and to show why our way of walk on the path of Christ is the best way to follow.

We can never have unity with the separated brethren until they agree without reservation that the same standard of complete adherence to the whole of the elements of the "One Faith" shall be demanded of every brother and sister at any and every moment of their continuance in fellowship as was demanded of them when they were baptised; and that, therefore, withdrawal, as Apostolic precept plainly shows, must be undertaken at once from any who "depart from the Truth".

Dr Thomas said:

"If we are for the Truth we cannot encamp with the enemy and co-operate with them. "

Never mind the sneers of the alien at divisions in the Body. Be brave enough to tell them that we hold the Truth dearer than either friend or foe; and that we are friends with people on the Truth's basis alone ;and that if any assume hostile attitude to this, whether he be within or without, he must expect fire and sword.

Tell them this, and they will be far more likely to admire your principles than if, while you fought the enemy without, you consented to anything within for the sake of peace.

F. G. J

If our friends faithfully and intelligently execute their mission, they will be placed in opposition to all the world — they will find themselves in the position of the Spirit's witnessing prophets, standing in the Court of the Gentiles and bearing testimony against "the god of the earth"; with all the power, learning, and influence of the Great Harlot, her State daughters, and dissenting abominations arrayed against them; and besides all this, the heartlessness and cowardice and treachery of professed neutrals and friends.

Dr. J. Thomas

On a free day

In our civil society the Sunday is given as a 'free' day. On Sunday most people do not have to work, which makes that they can use the day for whatever they want. Some use it also to go to church and many ecclesiae have their weekly Breaking of bread also on that day because it is the easiest day for people to come together.

Friday night for many youngsters is the day to go out and to meet friends. Youth clubs attract youngsters on Saturday or Sunday.

For many families the Sunday is also there to be a 'family day' and as such they want to do things together. To do things together as a family, going to church is a welcome gift. For the parents when they follow the prayer service they do ot have to worry for their kids when they are together with their age group in the Sunday-school of that church.

The Attractiveness of Trinitarian Communities

We all shall have felt how others try to get Christadelphians away from their community and from their faith.

Several people, who call themselves Christian, but do not follow the teachings of Christ nor worship the same God that Christ worshipped, do everything they can to get Christadelphians and other non-trinitarians to the Trinitarian believe. Often they use everything they can get hold on to convert those who do not believe in the Trinity. The Trinitarians often persevere so hard that they do not shrink from spreading all kinds of lies about the non-Trinitarian groups. Often that makes it very difficult to people in the non-trinitarian faith to resist to their pull.

Often it is not easy to resist the glamorous words of Trinitarians and not to become entangled by attractive showy evangelical services where people can get in trance and enjoy themselves a lot.

The attractiveness of Trinitarian Churches and Communities is one of the greatest dangers for non-trinitarian people. Certainly when you look at certain Pentecostal and Evangelist groups and Mega-Churches which offer their public a very entertaining service.

"When the Son of Man cometh shall He find faith on the earth?" (Luke xviii. 8)

This question seems to grow more significant as we increase our knowledge of history and humanity.

Light having come and gone

The Truth has come to light many times and been lost again. It might very easily be submerged once more in these closing days of the Gentiles. It is the recognition of this grim possibility that makes some of the older brethren so insistent in their exhortations to "Hold Fast".

Many of us, if we were dying and hardly able to speak, would make those two words our last message to the Brotherhood. We are convinced that the saving truth of the Gospel has been brought to light, and the greatest need for these days is that we should hold fast to the Faith and build up character on this true basis.

We differ in temperament, and we may differ in judgment as to the right course to pursue in time of danger, but among those who have taken an active part in the Truth's warfare during the last thirty years there will be absolute agreement as to the need of this exhortation to "Hold Fast".

Islip Collyer

Attractive adversaries

No matter of being a tiny denomination, the ecclesiae in Christadelphia for several decades now, continue to withstand the becoming more aggressive adversary of the satans, or adversaries of God, who want to get Christadelphians away from their community, either to become atheist or a Trinitarian Christian.

It could be said that the adversaries of God come in all sizes and weights, in all kinds of pleasant and less attractive guises. They shall use everything they can find to get people away from the faith.

Charges or sayings to be defused

As the system of things comes closer to some predicted times, we can see that those against God are coming to act more like a wild animal pushed in a corner. Over time, resistance grows against lovers of the One True God. More, all kinds of attempts are being made to silence the non-Trinitarians.

Those belonging to a Christadelphian ecclesia should not be afraid to meet such people who say a lot of rubbish over us.

From those being members of an ecclesia, it is expected that they shall mature in the faith and by becoming older also, they as the “older men” like in ancient times should take up their responsibility for the direction of the congregation

In a few Scripture texts the “older men” are called "e·piʹsko·poi " or “Episcopos” refering to one who is appointed as a leader of the ecclesia to look after the physical and spiritual welfare of God’s people. It is also used once of Christ, who is the overseer of the souls of humanity (1 Pet 2:25).

“ For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.” (1Pe 2:25 ASV)

The τοὺς πρεσβυτέρους, tous presbyterous the apostle Paul is speaking of in Miletus when he sends word to the elders of the church in Ephesus instructing them to be alert for themself and for all the flock, among whom the Holy Spirit placed them as episcopoi, in order to shepherd the Church of God. He also addresses the “presbyteros” (πρεσβύτεροι, presbyteroi) of the church in Ephesus, but he refers to them as “episcopoi” in Acts 20:28. In this passage, there is no apparent distinction between a presbyteros (πρεσβύτερος, presbyteros) and an episcopos — both terms describe appointed leaders of the church who are responsible for the physical and spiritual well-being of God’s people, overseeing the business or going on of an ecclesia.

The episcopos and the presbyteros can be called "overseer" or "elder" and concerns a person above reproach.

“ And from Miletus he sent to Ephesus, and called to him the elders (episcopoi) of the church.” (Ac 20:17 ASV)

“ For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders (episcopoi) in every city, as I gave thee charge;” (Tit 1:5 ASV)

“ For the bishop (episcopos) must be blameless, as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre;” (Tit 1:7 ASV)

In the first century we do find the terms episcopos and presbyteros interchangable for the man in charge of the activities of the ecclesia or gathering of believers. It is not the ailing elderly, but rather the mature man, suitable by his experience and prudence for the ruling of his family or of his people, or brothers and sisters in Christ.

Overseers in ancient Israel and early Christian times were not young men, as is evidenced by the apostle’s reference to their having wives and children.(Tit 1:5, 6; 1Ti 3:2, 4, 5) Nevertheless, physical age was not the sole or primary factor, as is seen by the other qualifications set forth (1Ti 3:2-7; Tit 1:6-9)

From the person to be an elder or overseer was expected a high standard of conduct and spirituality and an ability to shepherd the people in the community. The ability to teach, to exhort, and to reprove played a major part in one’s being accredited as an “older man.” (1Ti 3:2; Tit 1:9)

As “shepherds,” the “older men” are responsible for the spiritual feeding of the flock, as well as for caring for those spiritually ill and for protecting the flock against wolfish elements. (Ac 20:28-35; Jas 5:14, 15; 1Pe 5:2-4) Additionally, Paul, who had himself been zealous in teaching “publicly and from house to house,” reminded Timothy of his responsibility to “do the work of an evangelizer, fully accomplish your ministry.”​ — Ac 20:20; 2Ti 4:5.

"Be of good courage"

It is important to observe how frequently this or some similar charge was given to many chief leaders or ministers of God's people at the commencement of their work; as in the case of Joshua, Solomon, etc.

Some of the noblest examples of sanctified courage are to be found in the case of those who were at the first fearful and timid, like Moses, who shrank back from being the leader of his people (Ex. iii. 11; iv. 1-17). Also Isaiah and Jeremiah, etc. And those who might expect their testimony for the Truth might expose them to opposition and persecution, like Elijah (1 Kings xviii.; Neh. vi. 11), and that host of witnesses (Heb. xi.39, 40), and those who dared to stand alone, as Phineas (Num. xxv. 7-13); Daniel (Dan. vi. 11, 22); Paul (2 Tim. iv. 16.)

Brethren, let it be ours to emulate the example of those who were "of good courage". While we look not at the things which "are seen", but at the "un-seen", the "eternal", and abiding (2 Cor. iv. 16-18).

W. Collard.

As ecclesia with the ecclesial shepherds, the brothers and sisters in Christ would love to see more people coming to see and understand the truth. For that reason they continue to speak out, going places, telling others about the Gospel, God's hope and our hope and showing others what for goods can await us when we are willing to make our life in line with God's commandments.

The Christadelphian ecclesia or those gathered in the name of Christ want as much people as possible to come to know the biblical Truth. As ecclesia the gathering of believers with their elders as shepherds should have the good and right guiding to go on the narrow road whilst promoting "Unity of Spirit" appealing to the hearts of all who love the Lord Jesus Christ and the service which pertains to his cause in the earth — to render aid and comfort and material help — as well as in your and our present efforts to realise substantial progress in this good work.

It should be the pleasing duty of our hearts to further such good work, especially in view of the signs — so prominent now — of the speedy "Coming of the King of Israel", whose glorious wings overshadow Immanuel's Land and People in these Latter Days.

As one group of like-minded souls, we are all in a in covenant relationship with God in Christ (Psalm 1. 5; Gal. iii. 16, 17, 19), through his death (Rom. xv. 8).
God's commandment to His children is,

"Come out from among them (the world of the ungodly), and be ye separate, and touch not the unclean thing" (2 Cor. vi.17).

Several people may find us peculiar people but our position in relation to this world is that of "strangers and pilgrims" (1 Pet. ii. 11). As united brothers and sisters in Christ together we are bounded to the cornerstone of the ecclesia, the Nazarene man Jeshua, Jesus Christ, our Saviour.