Understanding Christadelphian Beliefs

Darby

Active Member
One reason is understanding the Bible: Christadelphians emphasize the Bible as the ultimate authority, and studying the movement can provide insights into the interpretation and application of biblical texts. I believe there is a lot of misunderstanding on both sides of the discussion between Christadelphians and mainstream Christianity. Especially meaning and interpretation of biblical texts and translations Christadelphians use to prove in their dialogue.

Most Christians know little, if anything, about Christadelphians and when they do meet one, have no idea how to engage with them. I now realize that Christadelphians, for their part, tend to have a somewhat misconstrued view of what mainstream Christians believe and perhaps more significantly, why they believe what they do.

There also is a tendency for Christadelphians to be very defensive about their beliefs, and a strong sense of exclusivity pervades their dialogue. This is understandable from their point of view; they see themselves as the “remnant,” custodians of “The Truth” in these last days, as against the mainstream churches who are viewed as apostate from original New Testament Christianity. This is a view common to many other sects and non-mainstream denominations.

From the mainstream perspective, there is a ton of good quality literature about Christadelphians and their beliefs online and in religious databases. Compared with the more numerous and higher profile communities such as the Jehovah’s Witnesses, Christian Scientists, and Mormons, Christadelphians remain for the most part obscure and neglected. But unless a point of view is clearly understood and articulated, how can there be a fair and critical engagement with it?

It's good to keep in mind that when engaging Christadelphians, Arians, and Unitarians with the Gospel of the Triune God you will be opening up a can of worms. It's a complicated matter likely to prove awkward.

The name “Christadelphian” comes from the Greek words Christos (Christ) and adelphos (brother) and means “brothers (and sisters) in Christ.” It has been used by the community for some one hundred and forty years and its central publication, The Christadelphian, has been produced by the Christadelphian Office in Birmingham, UK since 1864. Information on Christadelphian beliefs and practices, as explained by the group itself, may be found on the Christadelphian website.

 
It's good to keep in mind that when engaging Christadelphians, Arians, and Unitarians with the Gospel of the Triune God you will be opening up a can of worms. It's a complicated matter likely to prove awkward.
For me, the topic of the Trinity is far less important than their believing that God is the source of both good and evil, a belief rooted in gnosticism, though it is accepted by doublethink in some current faith systems.

GOD is light. Light cannot create darkness.
GOD is love. Love cannot create evil as it is patient and kind, taking no pleasure in evil, 1Cor 13:4, 6.
A good tree cannot put forth rotten fruit, Matthew 7:18.
A stream of life giving water cannot put forth salt or brackish water, James 3:11.
NO ONE inherited any sin, sin nature, evil propensity or liability for sinfulness by any means especially not from Adam!!!

We are sinners by our own will, not HIS will.
 
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Paul divides the wording of the Shema between God and Jesus and also the description of God as Creator between God and Jesus (compare Romans 11:36). However, the standard Christadelphian interpretation of this verse takes it out of context, forcing a dichotomy or distinction between “Lord” and “God” which is clearly contrary to the intent of Deuteronomy:

Over here on the one hand we have one God, the Father, who is God, but is not LORD
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And over here on the other hand we have Jesus Christ, who is the one LORD, and God

Whereas Paul is saying, in opposition to heathen “gods” and “lords” we have one Deity who is God and Lord. In the Old Testament, God is LORD and the LORD is God. The New Testament teaches nothing different.

By drawing on the Shema in this way, Paul has effectively identified Jesus with the LORD, who is one, redefining monotheism as somehow incorporating Jesus without denying the oneness of the Godhead.

The only possible way to understand Paul as maintaining monotheism is to understand him to be including Jesus in the unique identity of the one God affirmed in the Shema . . . Paul is not adding to the one God of the Shema a “Lord” the Shema does not specify. He is identifying Jesus as the “Lord” whom the Shema affirms to be one . . . (and) he adds the equally unparalleled inclusion of Jesus in the creative activity of God.

If we examine the meaning of “Lord,” kyrios, in the Old and New Testaments and see how the attributes and works of YHWH (LORD) are specifically and deliberately attributed to Christ as the New Testament quotes the Old. Note also, in Isaiah 44:6, we find that Jesus also claims the title of “the first and the last.”
 
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