The Christadelphian April 2010, The Committee of The Christadelphian

“Opportunities For Change”

When the Apostle Paul explained, “Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law” (1 Corinthians 9:20), he was confirming that different situations require different approaches and methods. What works well in one set of circumstances does not necessarily work in others. But while some things change, other things are unchangeable. Paul did not preach different gospels to Jews and Gentiles, for the message of salvation is unchanging. He ensured that Jews understood the implications for them – which involved them acknowledging that Gentiles are part of God’s purpose; and that on their part Gentiles appreciated how they could be involved in the hope of Israel.

But before we even begin to define the Gospel there are two fundamental aspects of our faith that are unchanging: Almighty God Himself, who changes not (Malachi 3:6); and mankind’s basic nature, which is unchanged since the disobedience of our first parents. We are dying creatures with a capacity and an inclination for sinfulness (Jeremiah 17:9). These two unchangeable truths underpin the unchanging Gospel; for God in His great goodness provided for the needs of mankind by opening up a way of salvation from sin and redemption from death.

Preaching the word

Each new generation faces the challenge of preaching this Gospel to those among whom they move. Since the early days of Christadelphian preaching, a hundred and fifty years ago, the focus of preaching has understandably shifted. In the Victorian era, Bible knowledge was considerably more extensive than it is today in most countries, and finer points of doctrine were addressed. Today, there is greater need for first showing the relevance of scripture, and the impact of important doctrines on personal behaviour and morality. The message has not changed, but the situation of those receiving it has.

What this reveals is that we should be constantly asking if our preaching is as effective as it can possibly be. Not that we ought to seek change for change’s sake, but be prepared always to consider what is needed if we are truly to “declare the wonderful deeds of him who called you out of darkness into his marvellous light” (1 Peter 2:9). The risk, of course, is that with so much thought being given to the best methods to be used, the fundamental importance of the unchanging message may be relegated to a subsidiary position. The aim must be to ensure that both method and message are considered together, so that the importance of neither will be lost.

Worshipping God’s name

Changing circumstances affect how we preach: do they also affect how we worship? It must surely be acknowledged that our practices today are not exact replicas of what happened in the first century. This is partly because only limited information has been preserved about worship in the early ecclesias, but also because we live in different times that have been moulded by the intervening centuries. We know, for example, that hymns played an important part in ecclesial meetings in the first century, allowing brothers and sisters to “teach and admonish one another in all wisdom, and sing … with thankfulness in your hearts to God” (Colossians 3:16). Yet with possibly only some fragmentary exceptions, the words of their hymns and spiritual songs have not been preserved, nor has any of their music. We also do not know what instruments, if any, were generally used to accompany or lead the singing.

By contrast, there are other parts of our worship where more direct guidance is available. From both the Lord’s teaching and from letters that circulated among first century ecclesias, examples of prayers have been recorded and are available as models on which our prayers can be based. Their subject matter, their reverence, and their appropriateness provide wonderful guides that can help fashion how we pray in our ecclesias.

In only one area of worship is specific and detailed information available to us in the scriptures, and that relates to our remembrance of the Lord’s sacrifice. The Gospels record carefully the institution of the feast, and the Apostle Paul explains how these details were carefully delivered to newly formed ecclesias, who were expected to follow them, and who were rebuked when their meetings deteriorated because of selfishness and pride (1 Corinthians 11:17-29).

To try and make our worship more effective, we have to ask how we can better praise and reverence the Father, rather than enquire what best suits our needs. One of the distinct historical differences between Christadelphians and other religious groups is that we try to make our worship wholly centred on God and His purpose in Christ, rather than on man and the needs of mankind.

Attitudes towards change

In considering the effectiveness of our preaching and worship it is not unusual for extreme positions to be adopted. There can very easily be a stubborn resistance to any form of change, with the suggestion that what proved to be good in earlier generations must determine how things are done today. This ignores the fact that changes have been made since the days of the apostles. At the opposite extreme is the attitude that believes everything done in earlier generations must be wrong today purely because it is old. Such a view is encouraged in modern society, where novelty and change are universally accepted as good, and conservatism and tradition are characterised as harmful or bad.

As this article has tried to show, there are aspects of both preaching and worship that should be unchanging. But those areas where because of changed circumstances different approaches may be needed, open up wonderful opportunities for ecclesias to discuss what their real aims should be, and how they can be best realised. In terms of preaching, it has long been the case that methods designed to be more effective have quickly circulated round the brotherhood, and have been adopted (and sometimes adapted) in many different parts of the world. The use of a seminar approach, for example, or the setting up of Bible Education Centres in shopping areas, are ideas that started following prayerful reviews of how best to spread the message of salvation, and have influenced many ecclesias to try methods they have not previously used.

There are more scriptural principles that apply to our worship and these principles do not change, for they come from and relate to “the Father of lights with whom there is no variation or shadow due to change” (James 1:17). The scriptures we read do not change. Our prayers should involve the same elements of worship, honour, praise and thanksgiving that fashioned the prayers of our first century brethren. The memorial meal is essentially no different from the meal Jesus shared in the upper room with his disciples, telling them to continue to follow the same pattern, “in remembrance of me” (Luke 22:19; 1 Corinthians 11:24,25). Exhortations based on scriptural readings will surely be very similar to those given by the apostles and recorded for us in their writings, helping us to focus on the greatness of God’s gift and the wonderful obedience of His Son.

Opportunities and challenges

Though we do not know the words of all the hymns and spiritual songs sung by our first century brothers and sisters, and do not know anything about the style, arrangement or tempo of the music they used, by expressing reverence and honour for God it is very unlikely that their musical praise could be confused with worship in idols’ temples! Probably from the very early days as ecclesias were established with believers from different backgrounds and cultures, special compositions were prepared in order to teach, admonish and express thankfulness and praise consistent with their new-found beliefs. Through the intervening centuries believers continued to develop musically-based material, accurately reflecting the teachings of scripture, and applicable to the age in which they lived. There are therefore opportunities and challenges in each new generation to produce, select and use material that upholds the distinctiveness of the Bible message; the honour we show to God; and the thankfulness we offer in response to His goodness.

There is no reason why our worship should be dull and lifeless, for it should be a joyful response to the great salvation which God has offered to us. What will make the most difference, both when we meet together in worship, and when we combine to preach forth in God’s name, is the wholehearted commitment of every brother and sister. Looking again at our objectives, and discussing the principles that are revealed in the scriptures should help both individuals and ecclesias to be more effective in preaching, and more joyful in worship. There is a message of hope to be preached to a world that languishes without hope, a bright and living light that can shine into the sterile darkness of modern society and a response to be made by a community of people who have been called out of darkness into the wonderful light of God’s truth.

In conclusion

The aim of this short series has been to expand on various matters raised in the article, Being a Christadelphian (June, 2009, page 219). We live in an age that is growing more materialistic and atheistic with each passing day, and history confirms that unless we are vigilant we shall all be affected by its teaching. However, more powerful than man’s depressing message is our Father’s wonderful revelation of His work through the Lord Jesus. This message is timeless, and relevant in every generation. There are even greater reasons for holding fast to its truths when the world rushes towards a self-destructive vortex of unbelief, and there is wonderful comfort to be gained from sharing eternal truths with others who believe the same. Our hope is unique; and so is the fellowship we share that is based on our unique hope.

The Father is still working; still calling out of the nations a people for His name.