The Christadelphian, August 1886

“Our New Constitution at Birmingham”

Over twelve months ago, advantage was taken of special circumstances, to suspend the constitution under which we had been working for twelve years, with a view to the introduction of improvements when a sufficient time had elapsed for their consideration. Nearly every spiritual mind feels that it would be better if we could get on without a constitution. It is possible to do so for a short time, or when members are few; but we cannot for long dispense with fixed arrangements in the mixed state of the body of Christ during the period of its development and probation.

The question is, what arrangements are the best. This was not a question that troubled the brethren in the first century, because the Spirit of God which was the author of the whole word and works that united them, provided also for their necessities in those social details which have so much power for good or evil. In a day when the operations of the Spirit in this form are suspended, we are differently placed: and have to devise the best arrangements we can, in the adoption of which, we have to be guided by this maxim, that those are the best arrangements that are best calculated to promote the object of our association in the truth—viz., growth in light, love and comfort in the things of the Spirit. On this point, Dr. Thomas spoke beautifully (as always) thus:

“One thing is evident, from a review of the premises before us, and that is, that there is no ecclesiastical organisation extant like that which we see existed in the apostolic age, and that of the elders who outlived the apostles. And, furthermore, that however intelligent and excellent of purpose and character certain Christian professors may be, they could not by any unanimity establish one. The reason of this is, that the gift of the Holy Spirit is a wanting.’

“But, because we cannot have the ancient order which existed in the infancy and childhood of Christianity (for which, indeed, it was specially designed), is that any reason why, when “a measure of an age of the fulness of Christ” has been attained, and the ancient order discontinued, believers in society should have no order at all? Seeing, then, that the divinely constituted order of things is not attainable, and some organisation must be established if believers are to co-operate in society, it evidently follows, that the God of wisdom, knowledge and love, has left it to the most intelligent, wisest, and best dispositioned of His sons, to devise a system embodying the principles of His ancient order, through which may be carried out most effectually. His benevolence to His children and the world. The case of Moses and his father-in-law establishes this.

“We are in the wilderness state, and in a somewhat similar position. God has removed the divinely constituted elderships, or branched candlesticks, and permitted his heritages to be despoiled and scattered. We are endeavouring to gather the dispersed together in divers places, but, in doing so, we find the times vastly changed. We are here and there companies, who profess to believe the same gospel as Paul preached, and, like him and his associates, to have obeyed it. We desire to be organised, but the Holy Spirit neither calls any of us to office, nor bestows on us any special gifts. If he prescribe to us no organisation for modern times, and he have cut us off from access to the ancient one, it is manifest that, if we are to organise at all, we must do as Moses did at Jethro’s suggestion, and organise ourselves, if God command us so; and we infer he does, as he has not told us how to organise, yet exhorts through the apostle “not to forsake the assembling of ourselves together, as the manner of some is.”

In the spirit of these remarks, the Dr. proposed a system of working among the brethren which has not been generally adopted. There can be no doubt it was what he intended it to be—as near an approach to the apostolic order of things as our circumstances admit of, and calculated to secure peace and purity in the ecclesia. Its features were—permanency of appointments, and the exclusion of the democratic principle in the making of those appointments. The permanency was secured by working on the principle of “once appointed, always appointed, till unworthiness proved.” The exclusion of the democratic voice in the making of the appointments was not absolutely secured, but nearly so. The body was called upon to name every one among them whom they unanimously considered to possess the qualifications for eldership. The list so made was then to be submitted to the brother who had taken the leading part in bringing them to the truth. From the list, this brother was to make a selection of those who in his judgment were best qualified for appointment. But his judgment was not to be final. His selection was to be submitted to the lot—four names if two were wanted: two names if one were wanted: and the names on which the lot fell, were to be considered as appointed. Thus, there was a double nomination: first by the assembly; and secondly, by the brother having the longest experience; and from the nominations thus thinned down, a final selection was made by lot. No doubt, if there could be a cordial agreement in the working of such a system, it would work well, provided the right men were always available. But here in many cases would be the difficulty. It would often happen that there would be no man in a company of believers whom it would be safe to place permanently in the proposed position. We have to take things as we find them: and with the materials at hand, to make the best approximation to a good system we can. It often happens that in the beginning of things in an ecclesia, qualified men do not exist; and the adoption of the Doctor’s system in that case would fossilize inefficiency and tend to repress development.

What is wanted is to combine the advantages at which he aimed with the necessary liberty for expansion required by our situation. He did not claim perfection for his suggestions. He said, “If any better mode could be devised, all reasonable and truthful men would be ready to adopt it.” Other modes have been devised, and have been in operation since his death. They have not necessarily been better, but they have been workable. Their workability, however, has been attended with disadvantageous results, in some measure. They have too frequently stirred the personal emulations that unhappily belong to all electoral operations in the present state of human nature, and have, in many cases, frustrated the very ends for which the appointments are made. Those ends are purely spiritual—the keeping alive (by periodic assembly), of the love of God and man, the love of righteousness and the hope of salvation. Serving brethren of the right stamp are men who delight in these results, and are concerned only for their promotion in all they do and appoint. But it sometimes happens that serving brethren are proposed who are less in love with these things than they are with their own exaltation, and the bitterness of their disappointed ambitions has too often blighted these good fruits, and filled the hearts of good men with sadness. We cannot absolutely get rid of the electoral feature; but we can reduce it to smaller proportions, and have the body less frequently subjected to its unpleasant operations, that the things of the Spirit may have freer course and sway.

This is what we are trying to do at Birmingham. A new constitution, having this view, has been submitted, according to promise, and after consideration and amendment at several meetings, is likely to be adopted in the form subjoined. It principally differs from the old constitution in two points:—1. Serving brethren are appointed for three years; 2. At the end of the three years, they are reappointed for a similar period, unless there is a written request for a fresh election. There are some other modifications in detail. An attempt was made to introduce the lot in the settlement of questions; but the proposal was withdrawn in the presence of a general feeling that it would be unsafe to use it in the absence of the command. The argument was that unless God were in the lot, its use was childish; and that if he were, we had no alternative but to submit to it: but that we had no command on the subject applicable to our situation.

The Constitution

Our Foundation.—That the books currently known as the Bible, consisting of the Scriptures of Moses, the prophets, and the apostles, is the only source of knowledge concerning God and his purposes at present extant or available in the earth, and that the same were wholly given by inspiration of God in the writers, and are consequently without error in all parts of them, except such as may be due to errors of transcription or translation.

1.—That we are a Christadelphian ecclesia.1

2.—That we accept and profess the doctrines and precepts of Christ, as taught in the apostolic writings, and defined (positively and negatively) in the annexed Statement of Faith and Epitome of the Commandments of Christ.3

3.—That we recognise as brethren, and welcome to our fellowship, all who have been immersed (by whomsoever) after their acceptance of the same doctrines and precepts.

4.—That we meet on the morning of every first day of the week for the breaking of bread, worship, and exhortation; and in the evening, for the exhibition of the truth in its invitation to the alien to become fellow-heirs of the hope of the gospel; also on the evening of one day in the week, for the study of the holy oracles, when the meeting is not otherwise engaged; also that we meet once a quarter to receive and consider the reports of the serving brethren, and at special meetings as may be required: the third quarterly meeting in the year to be also the annual meeting for any annual business may require to be transacted.

5.—That we mutually engage to submit to the order and arrangements preferred by the greater number.

6.—That brethren holding offices among us shall be described as “serving brethren;” and that the denomination of each particular office shall have “brother” or “brethren” associated with it (for the sake of preserving the family character of our assembly in harmony with the mind of Christ).

7.—That in the appointment of these, we shall have in view, and strive always to follow, the directions given by Paul as to the qualifications that ought to exist.

8.—That our serving brethren shall consist of seven arranging brethren, and eight presiding brethren, a recording brother, an assistant recording brother, a finance brother, and such other brethren as the arranging brethren shall appoint to attend to various matters of detail, such as doorkeeping, visiting, examining, &c.

9.—That the arranging brethren, presiding brethren, recording brother, assistant recording brother, and finance brother shall be appointed for three years; and if at the end of the three years, there is no call for a fresh election, they shall be considered re-elected for a similar period on the simple reading over of their names. A call for a fresh election must be made by motion at the ordinary week night meeting 14 days before the ending of the three years. The motion shall be put to the meeting without discussion, and a vote taken by show of hands. If the show of hands is in favour of a fresh election, the recording brother will call for nominations and make arrangements in accordance with Rule 11. If the show of hands is against a fresh election, the re-election of the serving brethren shall follow at the annual meeting in the way prescribed.

10.—That no brother shall be eligible for appointment as arranging brother, presiding brother, speaking brother, recording brother, or finance brother for the first two years after his immersion or resumption of fellowship, in case he has been separated, except by the unanimous consent of the arranging brethren; but any qualified brother may be elected for any number of times, who has not lost the Scriptural qualifications.

11.—That the mode of election shall be by secret vote, before which there must be a nomination in writing, signed by seven brethren and handed to the Recording brother, to be read by him at the week-night meeting fourteen days before the annual meeting. There shall be no canvassing for votes. Votes obtained by canvassing shall be invalid. Nomination shall not be necessary in the case of retiring brethren, whose previous service shall stand in lieu of nomination. All names nominated (together with the names of retiring brethren) shall be submitted in a printed voting form to the brethren and sisters, who shall be required to put a cross before the names of those brethren whom they desire to be appointed. Election to take place in the case of those having the highest number of votes. In all elections of serving brethren by vote, it shall require the voice of at least one-third of those voting before a brother be considered appointed to any office. In case of failure of election in any case from the application of this rule, or from any other cause, the arranging brethren shall have power to fill the vacancy.

12.—That the function of the arranging brethren shall be to arrange for the conduct of the meetings, fix speaking appointments, and decide all matters affecting the working of the ecclesia.

13.—That they may meet once a month, and as much oftener as they may find necessary.

14.—That all their meetings shall be announced to the ecclesia: and that the brethren and sisters be at liberty to attend and to take part in the deliberations that may take place, but to have no vote in the decisions that may be taken.

15.—That their decisions shall have immediate effect, but may be reversed by the ecclesia at the quarterly meeting, only, however, in so far as they affect the future.

16.—That the arranging brethren shall (by the Recording brother) read the minutes of their proceedings every three months, to the brethren and sisters in quarterly meeting assembled, for confirmation or otherwise.

17.—That the Recording brother, and assistant Recording brother, and Finance brother, shall attend all the meetings of the arranging brethren, and have power to vote in their decisions.

18.—That the presiding brethren shall do duty week by week in alphabetical rotation, or provide substitutes from their own number: the brother presiding on Sunday to preside at all meetings during the subsequent week, except at tea meetings and business meetings, for which the arranging brethren shall make special appointment: the duties of the presiding brethren to be limited to the conduct of the assemblies.

19.—That the Recording brother shall (a) keep a record of all the proceedings of the ecclesia; (b), receive and communicate all applications intended for the ecclesia or the arranging brethren; (c), remind the ecclesia of meetings to be held, or other matters affecting them; and presiding brethren and speakers of their several appointments: (d), take note of all monies received by the Finance brother; and (e), generally keep the working machinery of the ecclesia in motion.

20.—That the Finance brother shall receive and disburse the funds, accruing in any way to the ecclesia; with the co-operation and cognizance of the Recording brother, and to report quarterly to the ecclesia for confirmation.

21.—That the following order be observed at our first day meetings:—Morning: 1, singing; 2, reading two of the Scripture selections for the day by the Bible Companion; 3, an interval for brief fraternal announcements; 4, prayer; 5, singing; 6, exhortation (not to exceed half-an-hour); 7, breaking bread and drinking wine, after thanks by the presiding brother for each; 8, collection; 9, singing; 10, exhortation (not to exceed a quarter-of-an-hour); 11, singing; 12, prayer. Evening: 1, singing; 2, reading; 3, prayer; 4, singing; 5, lecture; 6, siuging; 7, prayer.

22.—That no business be introduced for consideration at any Sunday meeting, and that the doors be always closed during Scripture reading or prayer.

23.—That special meetings may be convened by the Recording brother at the request of the arranging brethren; or, by the written requisition of ten brethren, whose requisition, however, before it shall have force, shall be submitted, without discussion, to the vote of the ordinary week-night meeting of the ecclesia the next ensuing Thursday. If the vote is against it, the meeting shall not be held. At all special meetings, it shall require a fourth part of the ecclesia to form a quorum.

24.—That all applications for immersion or admission must be reported to the Recording brother, whose duty it shall be to announce the same to the ecclesia at the first Sunday morning meeting thereafter, and to make arrangements for the preliminary examination necessary. The result of such examination to be announced on the following Sunday; after which, in the absence of objection, immersion or admission to take place. This rule not to apply to persons from a distance passing on.

25.—That in each district, a brother, chosen by the brethren residing therein, shall act as visiting brother, whose duty it shall be to communicate at least once a fortnight with brethren absent from the table, with a view to ascertain the cause of absence, and administer comfort in cases of sickness, and aid in cases of poverty. Such visiting brother to report on Sunday morning anything coming under his notice which the ecclesia ought to know. (The appointment of visiting sisters may also be found serviceable.)

26.—That a convenient number of brethren and sisters be appointed by the arranging brethren to confer, in conjunction with the recording brother, with persons applying to be immersed or admitted into the ecclesia, with a view to ascertaining if the requisite qualifications exist.

27.—That all funds and property belonging to the ecclesia, shall legally vest in the arranging brethren for the time being, as trustees for the general body, to whose direction they shall at all times be subject as to the disposal thereof.

28.—That any brother holding any office in the ecclesia, may be removed at any time by the vote of the majority of the whole of the ecclesia.

29.—Behaviour unworthy of the name of Christ (see 1 Tim. 3.; Titus 1.), shall, when proved against any brother, have the effect of cancelling any appointment such brother may hold without a vote of the ecclesia; and the appointment shall in that case be treated as vacant, and steps taken to fill it accordingly.

30.—That any brother departing from any element of the one faith, as defined by us in our Statement of Faith appended, shall, on proof of the fact being given to the satisfaction of the arranging brethren, cease to be in fellowship, without a formal vote of withdrawal, on the fact being announced to the ecclesia.

31.—That no accusation or matter of evil report against any brother shall be listened to in public or private, until the brother bringing or reporting the accusation shall have taken the course prescribed in Matt. 18:15–18; and any brother refusing to take this course while persisting in his accusation, or in alienation on account of it, shall himself be considered and dealt with as an offender against the law of Christ.

32.—That absence from the established assembly of the brethren for the breaking of bread, except from illness or other lawful reason, is an offence against the law of Christ; unless the said assembly shall tolerate the rejection of any element of the truth of the gospel, or shall sanction doctrines, or practices inconsistent with the commandments of Christ.

33.—That none shall, even for a legitimate cause, separate themselves from the assembly, without first stating, in writing, to be addressed to the Recording brother, the cause or causes of impending separation; and asking the same to be considered, with a view to their removal, at a special meeting, at which they consent to be present and take part.

34.—That no brother or sister withdrawn from by, or out of fellowship with, another ecclesia, shall be received in fellowship until the cause shall have been investigated, and found such as to warrant the reception of the said brother or sister; but that this investigation shall not take place without first asking the said other ecclesia to take part in the proposed investigation; that if the said other ecclesia shall refuse their co-operation in the said investigation, the matters in question shall be investigated without them; that, if, on the other hand, they consent to take part in it, they shall, after the re-investigation conducted in their presence, have equal voting power with the first ecclesia, and that no decision shall be valid without the concurrence of a majority of the assembly so constituted of the two ecclesias fused together in equality of numbers; if one ecclesia exceeds the other in number, the equality to be obtained by arrangement.

35.—That in case of another ecclesia, after either of these processes, receiving into their fellowship any brother or sister from whom we have withdrawn, or who may have separated from us, we shall not consider it a cause of separation from them, regarding the case as one of difference of judgment as to facts merely, we shall be content in that case to maintain our own withdrawal from the brother or sister in question. Should they, on the other hand, receive such, without re-investigation or without asking our concurrence in any re-investigation that may take place, we ourselves shall apply to the said ecclesia for re-investigation in the form defined by the last rule, and only in case of their refusal shall we consider that their action in the case has furnished a cause of separation.

36.—That marriage with the alien is an offence against the law of Christ. That those who maintain the contrary are unfit for fellowship with those who “consent to the wholesome words of the Lord Jesus.” That when offence takes place in the matter, the ecclesia shall signify their disapproval by resolution, sent to the offending brother or sister; after which the brother or sister shall only retain their places among the brethren by admitting their offence. All communications in the case to be in the form and spirit required by Rule 32.

37.—That any Sunday School established in connection with the ecclesia shall be under the official cognisance thereof—the ecclesia to elect (in the mode observable in the case of other serving brethren,) a superintendent, secretary, and treasurer, who shall appoint the teachers, and, in conjunction with them, manage the school in matters of detail. Any brother shall have the power of appeal to a special meeting of the ecclesia, in case of objection to the acts, proceedings, or arrangements of the superintendent and teachers.

38.—That none of the foregoing rules be altered except by the vote of a majority of the whole ecclesia; and a month’s previous notice of intention to propose such alteration must be given to the Recording brother, who shall read the same at each intervening week-night meeting.

1 Inserted because of the disposition on the part of some to repudiate, or, at all events, to drop the name Christadelphian.

3 These will be found in the published constitution.